"Le difficoltà di Télé Lumière consistono, a nostro parere: in un livello tecnico sì buono, ma ancora migliorabile; nella preparazione di coloro che interagiscono direttamente con il pubblico, che potrebbe essere più qualificata. Inoltre si è constata: la mancanza d’autosufficienza (sopratt
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utto economica); una programmazione ricorrentemente vecchia, con alcuni telefilm e video clip non di recente produzione, e qualche talk show che potrebbe essere aggiornato; nonché continue repliche di notizie ripescate dalle televisioni occidentali. Invece crediamo che le news debbano riflettere gli interessi del popolo Arabo, approfondire i sentimenti dell’unità Araba e i punti di vista in favore degli Arabi dovranno essere stimolati." (Conclusioni, pagina 129)
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"On the basis of a thorough review of the growing literature on the mobile phone and the cultures it inspires, Goliama highlights the ambivalent nature of mobile cultures for the Roman Catholic Church's evangelization mission in Africa. He argues not only for the continued merits of face-to-face com
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munication for the Church's pastoral approach in the African context. He points to how this could be enriched by a creative appropriation of the mobile phone as a tool for theological engagement, in its capacity to shape cultures in ways amenable to the construction of a Cell phone Ecclesiology. Such emergent mobile cultural values include the tendency of mobile users to transcend social divides, to promote social interconnectedness, and to privilege the question 'where are you?" (Publisher description)
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"About 200 million people in Muslim-majority countries used the Internet in 2010, forming oneninth of the world’s population of netizens. Literature on the Muslim Internet tends to focus disproportionately on radical fundamentalism, overlooking the large numbers of ordinary Muslims for whom the In
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ternet is an increasingly important instrument of daily life. This article explores the spatiality of the Internet in 41 Muslim-majority countries in several steps. First, it outlines the important roles of telecommunications policies and infrastructure in structuring patterns of usage in the Muslim ecumene. Next, it depicts the distribution and growth of users. Third, it summarizes the contours of Muslim ecommerce and e-government, which, while still in their infancy, are nonetheless having substantial impacts on lives and communities. Finally, it illustrates the types and levels of Internet censorship that are found unevenly across the Muslim realm." (Abstract)
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"The diversity of attitudes of Russian society towards television coupled with many plots and subplots emerged in the public arena providing us with an opportunity to consider them as an indicators of the maturity of civil society in Russia. It is also an indicator of the level of influence that rel
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igions have in the public sphere and the content of TV programs. I will base my judgment on public declarations by authorities of the idea that Russia strives to build a civil society, rather than examining in details the discussion whether the existence of a civil society in Russia is a fact. The current situation on Russian TV is a permanent source of concern for many people in Russia. Heated public debate about the necessity of social control over Russian TV programs was raised first by religious organizations and then supported by various groups of civil society. The current public debate over the moral control of TV has its roots in perestroika, a time when freedom of media was not accompanied by proper understanding of media responsibility in Russia." (Introduction)
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"In this essay an attempt is made to reflect upon, and to provide, a general overview of the position of the media and religion and the relationship between these two sectors in Southern Africa. Instead of covering the vast Southern African region, it will confine itself to reviewing the position an
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d interconnection of these elements in specific countries. Before contextualising religion and the media in a given region, there is a need to construct a theoretical framework that will assist the understanding and nature of this relationship." (Abstract)
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"The Religion Stylebook is an easy-to-use, authoritative guide created for journalists who report on religion in the mainstream media. This is a service of Religion Newswriters Foundation, the nonprofit arm of Religion Newswriters Association. RNA is the only global association for professional jour
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nalists writing about religion with accuracy, balance and insight. The Stylebook includes entries on: The major religions, denominations and religious organizations journalists often encounter; Preferred spellings, capitalizations, some definitions and usage guidelines for religious terms; Accurate titles for religious leaders in different traditions; Selected pronunciation guides; Entries on terms used in stories on current topics in the news, such as abortion and homosexuality; Entries on religion terms that are not included in The Associated Press Stylebook. What it is not: This stylebook is written for journalists. As such, it is not a dictionary or encyclopedia of religion. Many religious terms are not included; This guide addresses the most common style-related concerns in today’s newsrooms. Some definitions and explanations are included to help journalists with the proper use of terms; Religion is not an exact science. Many religious terms are hotly debated. Translations into English of Arabic, Hebrew, Sanskrit, Pali and other languages create many alternative spellings, even within a tradition; After extensive consultation and research, we’ve selected the style guidelines that are recommended by other authorities or that make the most sense as we seek to encourage accuracy and credibility in the journalism profession." (About the stylebook, 2012/03/16)
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"This lively book focuses on how different Jewish, Muslim, and Christian communities engage with new media. Rather than simply reject or accept new media, religious communities negotiate complex relationships with these technologies in light of their history and beliefs. Heidi Campbell suggests a me
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thod for studying these processes she calls the "religious-social shaping of technology"and students are asked to consider four key areas: religious tradition and history; contemporary community values and priorities; negotiation and innovating technology in light of the community; communal discourses applied to justify use. A wealth of examples such as the Christian e-vangelism movement, Modern Islamic discourses about computers and the rise of the Jewish kosher cell phone, demonstrate the dominant strategies which emerge for religious media users, as well as the unique motivations that guide specific groups." (Publisher description)
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"Dass Religion und Massenmedien gemeinsame Funktionen wie Sinnstiftung und Wertevermittlung besitzen, darüber besteht weitgehend Einigkeit. Nur selten erstreckt sich ein solcher funktionaler Vergleich jedoch auf die beiden zentralen beruflichen Repräsentanten der entsprechenden Systeme: Pfarrer un
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d Journalisten. Dabei besitzen beide Berufe funktionale Gemeinsamkeiten, zu denen neben der versprachlichten Weltwahrnehmung und der Bildung auch jener Bereich gehört, der am treffendsten mit dem Begriff der Lebenshilfe umrissen werden kann. Der vorliegende Beitrag nähert sich dem Phänomen massenmedialer Lebenshilfe berufsspezifisch aus der Perspektive der Journalistik und setzt diese in Beziehung zur pastoralen Lebenshilfe im Rahmen seelsorgerlichen Handelns. Aufgrund seiner eigenen konfessionellen Verortung bezieht sich der der Autor dabei vor allem auf den evangelischen Bereich. Dabei werden journalistische Impulse für die pastorale Lebenshilfe in einer direkten und einer stärker indirekten Ausprägung aufgezeigt und anhand ausgewählter Textbeispiele konkretisiert. Aufgrund der Zielsetzung, Impulse aus der Journalistik in Richtung Poimenik als Lehre von der Seelsorge zu senden, kann letztere für sich genommen nur stark selektiv wahrgenommen werden. Zentrale Unterschiede des journalistischen und pastoralen Berufes vor allem hinsichtlich des Professionscharakters, des Normenkontextes und der Wahrnehmungsperspektive werden zudem vorausgesetzt, ohne diese eigens zu thematisieren." (Abstract)
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"1. The purpose of church communications is to relay information about the parish to a broad or specific audience.
2. St. Thomas communications staff and pastoral staff have sole responsibility for editorial policies governing church communications.
3. Church communications may not be used for parti
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san political messages or paid advertising.
4. Only members of St. Thomas communications staff and pastoral staff shall maintain external communications channels on behalf of the parish.
5. Only authorized St. Thomas staff spokespersons such as the Pastor(s), communications staff, and departmental directors may coordinate communications with members of the media on behalf of the parish.
6. Any external communication from a parish office regarding unexpected events or serious incidents must be approved by the Pastor, and follow diocesan guidelines." (Key points, page 2)
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"Today, extended geographical links are the most important yet far from the only factor that makes Central Eurasia highly significant for China's conceptualization of its security. The Soviet Union's disintegration, which created newly independent states, also generated favorable conditions for Chin
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a's progress toward the superpower status. At the same time, Central Eurasia, or rather the advent of anarchy across its political space and the rising ethnoterritorial problems which might well affect China's northwestern regions, called for fresh approaches to the area. By the same token, its geopolitical importance for China's relations with its main rivals at the supra-regional level was exacerbated created newly independent states, also generated favorable conditions for China's progress toward the superpower status. At the same time, Central Eurasia, or rather the advent of anarchy across its political space and the rising ethnoterritorial problems which might well affect China's northwestern regions, called for fresh approaches to the area. By the same token, its geopolitical importance for China's relations with its main rivals at the supra-regional level was exacerbated: In these conditions, China should become more actively involved in the Central Eurasian space freed from Soviet domination, which means that it should join the current rivalry for geopolitical control over the vast area. In this article I want to look at the security interests which form the cornerstone of Chinese policy in Central Eurasia, identify the geopolitical importance of this area for China, and trace the tactical specifics of China's regional policies." (Introduction)
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"Justamente el Premio Nacional de Paz surge como un reconocimiento a la paz y la reconciliación que se construyen desde la base, en lo local, y no a la paz maximalista, tan esquiva como errática en el país. Hay que reconocer que muchos de estos proyectos han estado animados, abiertamente o tras e
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scena, por miembros de la Iglesia. Sacerdotes, monjas y grupos religiosos que han sido más que una mano amiga, casi un Estado de bienestar en zonas inhóspitas y olvidadas donde sólo ha llegado el hacha del colono, la coca, la violencia de los grupos armados y la bota militar del gobierno. La mayor parte de los premios han sido otorgados en un período en el que desde el gobierno, y en especial el de Álvaro Uribe Vélez, se niega la existencia del conflicto y, por ende, de la negociación, y el país le ha apostado todos sus esfuerzos económicos y políticos a aceitar su maquinaria de guerra, confiado en que la Seguridad Democrática podrá derrotar a los grupos armados. Las comunidades muestran otra realidad y otro camino. Otra realidad, porque dan cuenta, como lo hace este libro, de que la crisis humanitaria persiste y las poblaciones están amenazadas por muchas fuentes de violencia nuevas y antiguas. Las mismas Farc que se dan por derrotadas, y los mismos paramilitares que se dan por desmovilizados. Por eso, sin excepción, el relato presente de cada uno de los proyectos premiados es de lucha. Por la supervivencia, por la legitimidad, por abrirse espacio y ser visible en medio de una nube discursiva que niega el conflicto que ellos viven cada día." (Prólogo, página ix-x)
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