"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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"In this chapter, we have looked at how Buddhism and orality have been translated into film in Bhutan. We have argued, that cinema operates as a secondary oral medium, through the various rituals of production, distribution and consumption and, most significantly, at the level of story construction.
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Although Bhutan has a remarkably strong oral legacy, cinema and electronic media have undeniably changed its traditional narrative structure, re-mediating it and, in the process, creating new storytelling forms." (Conclusion, page 170)
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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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"Este estudio consta de 53 preguntas sobre el personal de los canales, las audiencias, el financiamiento, la programación y las necesidades de formación del personal. Recibieron la encuesta 37 canales de televisión, de los cuales respondieron 23 en 15 países. En relación a los recursos humanos,
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los canales de televisión tienen grupos que van desde los 6 hasta las 150 personas trabajando en una estación. El 66 % recibe una remuneración. Las donaciones privadas alcanzan un 25% mientras que las entradas de tipo comercial son el 43%. Este punto se compone en gran medida de la venta de publicidad pero también de servicios como alquiler de estudio y equipamiento, la venta de tiempo para producciones seculares y otros rubros como programas de “televentas”. Si bien es cierto que cada Iglesia local, así como fundaciones, universidades y otras instituciones católicas, hacen un aporte, son los mismos canales los que han explorado diversas formas de financiamiento para sostenerse anualmente. La mayoría de las estaciones emite las 24 horas, con un promedio de 22 horas. Consultados sobre el “tipo de contenido”, el resultado dio un 55 % “con mensaje religioso” y un 45 % “con mensaje general”. El 53% es de producción propia y consiste en “talk shows” en estudio, entrevistas, testimonios y charlas." (commbox)
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"It is argued that to identify an Indian theory of communication Rasa and Dhvani experience must be studied in multimedia and multicultural contexts of the contemporary media universe and that such a theory shall emerge better from an in depth study of Indian folk media. The study explores the world
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within which the Haridasi Kirtankar sees himself/herself performing because the media universe within which traditional folk artists are performing and presenting their art has changed dramatically over the past two decades." (Abstract)
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"Digital Religion offers a critical and systematic survey of the study of religion and new media. It covers religious engagement with a wide range of new media forms and highlights examples of new media engagement in all five of the major world religions. From cell phones and video games to blogs an
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d Second Life, the book provides a detailed review of major topics; includes a series of case studies to illustrate and elucidate the thematic explorations; considers the theoretical, ethical and theological issues raised." (Publisher description)
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"Many modern new religions in Japan, by using the mass media in their missionary work, managed to increase their influence on society in a very short time. With time, their use of media has also diversified, now covering all available formats: newspapers and journals, radio and TV, CS and video, the
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Internet and even smart phones. One of the characteristics of modern new religions is that they are associations composed of people bound by a common purpose rather than by shared blood or territory on which the traditional religions of Shrine Shinto and Sectarian Buddhism were established. It is this new principle of association that allowed new religions such as Soka Gakkai, Rissho Koseikai, Reiyukai, Tenrikyo and Shinnyoen to quickly gain more than a million followers." (Abstract)
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"The Lebanese paramilitary political party Hizbullah is the leading Islamist group in the world in terms of possessing a sophisticated image management strategy. This strategy is reliant on a number of components, from media outlets and products to public displays to the use of personified politics.
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Its purpose is to support Hizbullah’s political activities and cultivate legitimacy for the group among its target audiences. This paper focuses on Hizbullah’s image management strategy over the past five years. It examines the strategy’s purpose and components, showing how they have come together to transform Hizbullah into a brand. It also shows how Hizbullah has used this strategy to modify its image over the years to ensure political survival. Hizbullah’s most notable achievement in this regard has been the merger of credibility and adaptability, a key characteristic for brand longevity. But the Arab Spring has brought new challenges for the group, and it remains to be seen how Hizbullah’s image management strategy might deal with those challenges." (Abstract)
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"This study brings journalists back to the centre of inquiry about the media’s role in covering ethnicity and religion. It asks: What professional norms guide editors and journalists when reporting on ethnicity and religion? What news gathering tools are most commonly used? What are the institutio
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nal constraints in producing reports? What could have been done better? What makes excellent coverage? What type of journalistic work fuels intolerance instead of providing information that supports intercultural understanding? Based on extensive interviews with 117 journalists and editors in nine EU countries and analysis of 299 news stories, it offers a review of reporting practices as related to the coverage of ethnic and religious issues. The study finds that the main obstacles to good reporting are the poor financial state of the media, overloading of reporters, lack of time, lack of knowledge, and lack of in-house training." (Executive summary, page 2)
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"O presente artigo tem como tema central o programa Fala Que Eu Te Escuto, produzido pela Igreja Universal do Reino de Deus. Exibido diariamente no início da madrugada na Rede Record, trata-se de um programa em que o sagrado traveste-se de profano. Embora dê a impressão de ser um programa secular
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, se utilizando de todos os ingredientes típicos de um espetáculo televisivo, de forma subliminar veicula mensagens que buscam persuadir os telespectadores. Para tanto, tem como um de seus focos discursivos a demonização do cotidiano." (Resumo)
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"Blickt man auf die Statistik aller derzeit angebotenen Kirchensendungen, zeigt sich, dass die Radio-Verkündigung schon rein quantitativ keineswegs eine zu vernachlässigende Medienaktivität der Kirchen darstellt. Die neun öffentlich-rechtlichen ARD-Sender sowie Deutschlandfunk und Deutschlandrad
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io veranstalten 94 Hörfunkprogramme. 69 davon werden als klassische Hörfunkwellen terrestrisch ausgestrahlt (vgl. Funkkorrespondenz 37/2012). Von diesen 69 Wellen enthalten 42 Wellen konfessionelle Verkündigungsbeiträge. Die Arbeitsgemeinschaft der kirchlichen Senderbeauftragten in der ARD, die eine Statistik über Formate, Umfang und Reichweiten dieser sogenannten Verkündigungssendungen führt, hat im November 2012 erhoben, dass in der Summe allein in katholischer Verantwortung bundesweit monatlich etwa 50 Stunden Hörfunkprogramm ausgestrahlt werden. Die Daten auf evangelischer Seite sind entsprechend. Waren es in den Anfängen des Radios zumeist klassische Wortbeiträge nach Art der „Worte für den Tag“, haben sich die Formate kirchlicher Sendungen in den zurückliegenden Jahrzehnten deutlich diversifiziert und nach Zielgruppen spezifiziert. Die Formatvielfalt reicht von anderthalbminütigen Spots bis zu Halbstunden-Features. Dabei bedient man sich einer bunten Palette radiophoner Gestaltungselemente (Musik, O-Töne, Atmo, Interview). Nicht zu vergessen: die in der Regel einstündigen Live-Gottesdienstübertragungen. Den größten Anteil an kirchlichen Sendungen bilden mit etwa 60 Prozent die „Kurzverkündigungen“, die auf allen Wellen anzutreffen sind. Die Formate heißen „Worte für den Tag“, „Worte auf den Weg“, „Morgengruß“, „Anstoß“ oder „Zwischenruf“ und bewegen sich in einer Länge von 1:30 Min. (z.B. MDR, „Augenblick mal“) bis 4:30 Min. (Deutschlandfunk, „Morgenandacht“). Ein Großteil dieser Beiträge läuft in den Morgenstunden zwischen 5:45 und 10 Uhr, also zur Radio-Primetime. Seit einigen Jahren haben sich auch abendliche und nächtliche Beiträge hinzugesellt, die als „Abendsegen“ (rbb) oder „Gedanken zur Nacht“ (MDR) von besinnlichem Charakter sind. Eine ähnliche Absicht verfolgen die etwa anderthalbminütigen „Nachtgedanken“ (rbb). Dabei handelt es sich um von kirchlichen Redaktionen ausgesuchte Literaturzitate, die zum Nachdenken anregen." (Seite 383-384)
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"Churches in Africa began using tools of social communication from the very beginning of the evangelisation process and, in so doing, helped introduce the Western press model on the African continent. Later on, cinema, radio, and, more recently, television channels and the Internet have been used as
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a means of communication and propaganda by diversified religious groups. Among these tools, denominational radio is currently undergoing unprecedented development. The article focuses on the diversity of these radio broadcasters, the legal framework, the way they operate and their content. It underlines the role played by some of them in development and civil society issues, and sometimes in political debate, far beyond questions strictly related to religious concerns." (Abstract)
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"The process of communication between individuals and institutions was central to the formation of the World Council of Churches in 1948. Yet communication is often taken for granted, being understood as a tool to advance the organizational objectives of ecumenical organizations. Only on occasions h
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as the ecumenical movement in its organized expressions engaged in intentional reflection on the theological, societal and ecumenical challenges posed by communication." (Abstract)
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