"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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"As Europeans began to travel to all corners of the earth beginning in the 15th century, they were determined not only to conquer new lands but also to spread their faith. From Johann Gutenberg they had learned the power of the printed word, and were determined to use this revolutionary new technolo
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gy to christianize Asia. The impact of these efforts varied depending on a number of circumstances. The two most significant variables were the ability to wield control as a colonial power (e.g. in the Philippines, but not in Japan or China) and the pre-existence of a widespread print culture (e.g. in China), or lack thereof (e.g. in India and Malaya). This summary account of missionary printing also suggests that the principal difference between Roman Catholic and Protestant presses was the emphasis placed by the former on the exposition of Christian doctrine and the printing of catechetical treatises, and the early concentration by the latter on the preparation of partial or complete versions of the Bible in local languages." (Page 114)
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"Konfessionelle Medien stehen vor gewaltigen Herausforderungen. Sie müssen zum einen auf den Medienwandel mit seinen veränderten Produktionsbedingungen und Rezeptionsmustern im Zeitalter crossmedialer Massenkommunikation reagieren. Zum anderen sind sie von massiven Veränderungen der kirchlichen M
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itgliederstruktur, dem Wandel religiöser Glaubenspraxis und Kirchenbindung sowie der Säkularisierung der Gesellschaft betroffen. Diese Studie zeichnet ein detailliertes und problemorientiertes Bild vom Zustand katholischer Medien und diskutiert eingehend Handlungsoptionen und Zukunftsszenarien. Die Prognosen stützen sich auf eine Delphi-Studie, an der sich mehr als 200 Experten aus Kirche, Medien und Wissenschaft beteiligt haben." (Verlagsbeschreibung)
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"Through a critical overview of research on religion online, five central research areas emerge related to social practices, online-offline connections, community, identity, and authority online. It is also argued that observations about these themes not only point to specific trends within religiou
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s practice online, but also mirror concerns and findings within other areas of Internet Studies. Thus, studying religion on the Internet provides an important microcosm for investigating Internet Studies' contribution in a wide range of contexts in our contemporary social world." (Abstract)
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"Wie kann sich Kirche in einer durch Medien bestimmten Gesellschaft noch Gehör verschaffen? Sind Kirche und Medien überhaupt kompatibel? Und wie gelingt ihr der Spagat zwischen ihrer Aufgabe authentisch zu verkündigen und sich zugleich an die Eigenlogik der Medien anpassen zu müssen? Kirche wird
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sich den Veränderungen stellen müssen, auch weil traditionell kirchliche Medien ihre Adressaten und so ihre Bedeutung zunehmend verlieren werden. Das Katholische Medienhandbuch lässt die Medienmacher der Kirche zu Wort kommen. Kirchliche Kommunikation wird dabei ebenso grundsätzlich in den Blick genommen wie die Vielgestaltigkeit einzelner kirchlicher Medieninstitutionen. Ein Handbuch, das sich grundlegend mit dem Thema Kirche und Medien beschäftigt und Antworten auf die Herausforderungen der Zeit gibt." (Verlagsbeschreibung)
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"Social media gives each of us enormous power to influence others for good or ill. But far too many Christians ignore the opportunities and undermine their own reputations through thoughtless words shared online. This book comes directly from the author's experiences as an attorney and a church lead
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er and offers seven simple guidelines for exercising Biblical wisdom in social media." (Back cover)
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"While acknowledging the contribution of the dominant Hindi Sanskritic narrative tradition to the shaping of popular Hindi cinema, this chapter aims to explore the alternative narrative streams that have governed storytelling in Hindi films, particularly the Perso-Arabic legacy of the qissa and dast
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an that has been erased or marginalised in the construction of national cinema. Through tracing the disruption of the dominant Hindu epic narratives by the Perso-Arabic qissa or dastan, it will show that it is the imbrication of the Perso-Arabic heritage with the Hindu Sanskritic that constructs the syncretic cinematic universe of the Hindi film." (Pages 183-184)
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"This article examines the depiction of women and gender within Coptic Orthodox video films or “hagiopics” produced between 1987 and 2010. As part of a recent religious renewal, hagiopics have expanded, altered, and reinvented traditional stories of saints and pious figures and have also generat
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ed, within this traditionally patriarchal setting, a wider space for the articulation of female voices. While their inclusion can be seen as potentially empowering for women, this paper suggests that during Pope Shenouda III's reign (1971–2012), the films became a powerful vehicle for broadcasting the church's conservative teachings on female power and authority, marriage and marital dissolution, spousal abuse, and femininity. By highlighting an array of exemplary female characters, hagiopics capture women's role as custodians of a distinctive Coptic ethos and of family and communal cohesiveness. The films’ emphasis on women's physical modesty, submissiveness, and obedience to male figureheads also hints at the modern church's anxieties about women's increasing autonomy in choosing marriage partners and their growing demands for more equal treatment within the church." (Abstract)
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"This article considers recent changes in the definition of religion and of media as the basis for framing the study of their relation to one another and recent research in the intersection they have come to form over the last two decades or so. The history, materiality, and reception of each have c
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olored scholarly work, and made ethnography, practice, material culture, and embodiment key aspects of scholarship. A new paradigm for some scholars for studying mediation is aesthetics—no longer understood as the ‘‘philosophy of the beautiful,’’ but as the study of perception in the mediated practices that make up lived religion." (Abstract)
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"This monograph provides a critical overview and assessment of the new and rising phenomenon of dakwahtainment or Islamic televangelism in post-reformasi Indonesia. This phenomenon feeds on the increasing materialist, consumerist, nihilistic and voyeuristic culture of celebrity that is currently eng
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ulfing Indonesia. It is set against a context where democratisation and media liberalisation are taking root in the Indonesian state and society. This work stems from action research conducted throughout 2012." (Introduction)
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"The study is divided into three parts: Part One is a discussion on brief history of civil war in Myanmar especially in Kachin State, the past experiences of the Church in pastoral and evangelizing communication in Kachin State and the current life situation of the Kachin refugees. In Part Two, we p
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resent the concept of refugees from the Church documents and social teaching of the Church, and. the Church’s approach of Pastoral and Evangelizing Communication. Part three is a discussion on how the Church responds to the pastoral needs of the refugees and it also proposes some qualifications of communicators that the Church ministers would be able to respond effectively to the needs of the Kachin refugees." (Abstract)
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"Si hubiera que resumir la esencia de la comunicación de crisis en un slogan, podría decirse que la comunicación de crisis es prepararse para lo peor. Tiene como fin anticipar, prevenir y prever: identificar las áreas de crisis posibles, determinar su probabilidad, buscar soluciones preventivas,
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elegir medidas preparatorias (de aplicación inmediata), y determinar las respuestas para cada situación de crisis. Sus objetivos son: combatir la ambigüedad, presentando esquemas de soluciones posibles, que contienen los cauces de comunicación que se usarán en esas circunstancias, y la distribución de tareas y de responsabilidades; proporcionar orientación a los encargados de gestionar la crisis (directivos y portavoces); e informarse de los recursos disponibles para solucionar la crisis. En este sentido, dividiremos la materia en cuatro partes: los principios de la comunicación de crisis (cómo pensar durante una crisis), la prevención de crisis (cómo evitar que sucedan), la planificación de crisis (cómo estar preparado para cuando llegue una crisis) y la gestión de la crisis (cómo ejecutar el plan de crisis)." (Página 1)
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