"Freedom of religion or belief is also a human right that is constantly being misunderstood. It is not about any religion, church or institution claiming their rights. And I am not a Commissioner for Religion. It is about the freedom of every individual to manifest their religion or belief, either a
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lone or in community with others, or to change it, or to not have any a religion or belief. Raising awareness of this and providing input for debates both in the political sphere and in society is one of the aims of the Third Report on the Global Status of Freedom of Religion or Belief [...] The report explores new ground above all with its thematic focus on the freedom of religion or belief of Indigenous peoples. There are about 5,000 such groups of people worldwide, with an estimated total population of more than 470 million. With this focus our report ties in with a report by the UN Special Rapporteur on freedom of religion or belief, developing the topic further. In the process of drafting the report, I realised that we are doing pioneering work, because there was and still is the belief that Indigenous spirituality has nothing to do with freedom of religion or belief.
The report provides an opportunity to look in a different way at conflicts over land and infrastructure that involve Indigenous communities. And to develop an understanding that often such conflicts are not just about resources but in fact have to do with Indigenous peoples’ belief that all natural things have a spirit or soul. My personal learning curve on this topic is closely connected with Indigenous communities in Guatemala and my experiences with conflictual infrastructure projects. When I visited Guatemala many years ago, I had difficulty understanding why people staged fierce and violent protests against small-scale hydropower plants that were actually environmentally friendly. Today I know that the areas surrounding a small river were regarded as important spiritual places, with Indigenous communities believing that the forest had a soul, and that interfering with nature there without giving any thought to the spiritual implications was not acceptable." (Foreword, page 3)
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"The entanglement of Jihad, Political Violence, and Media has determined the lives of Muslims in Europe and the US over the past 20 years. This book unravels the nexus of these elements, to critically examine how their conjunction is perpetuated, reproduced, or disputed. In 16 case studies, the cont
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ributors critically reflect on the identification of jihad with political violence, address the academic, legal, political and broader public production of knowledge on this topic, examine the aesthetic formations involved in the mediation and reaffirmation of this narrow understanding, explore the experiential worlds of people whose ideas and actions are labelled as and affected by notions of violent jihad, and illuminate the institutional and media contexts (e.g. of archives) in which an entanglement of jihad and political violence takes effect, with profound consequences." (Publisher description)
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"This study investigates how Islamic fundamentalists groups in Indonesia use Twitter to communicate with their stakeholders to achieve organizational goals. Based on previous work, three main functions of the use of social media by organizations were examined: spreading information, building and mai
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ntaining communities, and mobilizing for action. Based on an analysis of 2000 coded tweets from 20 Islamic fundamentalist accounts in Indonesia, the results showed that using Twitter for spreading information is by far the most frequently used function for Islamic fundamentalist groups in Indonesia, followed by community building and mobilizing for action. Our analysis of the effect of the different uses of Twitter shows that in terms of reach (i.e. retweets), there is an advantage in using Twitter to spread information compared to calling for action in terms of retweeting and – to a lesser extent – to building a community." (Abstract)
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"Wie kann Theologie zu Technik und KI beitragen? Der Technikdiskurs ist aufgeladen mit religiösen Motiven, und Technologien wie Roboter fordern die Theologie, z. B. das Menschenbild, die Ethik und die religiöse Praxis, neu heraus. Der Sammelband erforscht aus theologischer Perspektive die drängen
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den Themen unserer Zeit. Dazu begibt sich die Theologie in Dialog mit den Technikwissenschaften. Untersucht werden die Veränderungen des Menschenbildes durch Roboter, Religiöse Roboter, Optimierung des Körpers, medizinische Technologien, Autoregulative Waffensysteme und wie die Theologie durch die Technologisierung transformiert wird." (Verlagsbeschreibung)
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"Die Islamwissenschaftlerin Sabine Damir-Geilsdorf liefert in ihrer fundierten und allgemeinverständlichen Einführung Hintergrundwissen für alle, die sich einen Überblick über historische und aktuelle Entwicklungen im Themenfeld Islamismus verschaffen möchten oder beruflich und ehrenamtlich mi
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t radikalisierungsgefährdeten Personen konfrontiert sind. Zudem zeigt sie Wechselwirkungen zwischen antimuslimischem Rassismus und religiös motiviertem Extremismus auf. Neben Begriffsklärungen, ideengeschichtlichen Betrachtungen und einer kurzen Geschichte des Islamismus in Deutschland werden auch das Spannungsverhältnis zwischen Demokratie und Islamismus sowie Radikalisierungsprozesse und Ansätze der Prävention beleuchtet." (Verlagsbeschreibung)
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"The main research problem of the article is the communication of the sacred in the Catholic Church in light of the theory of mediatization of religion and research on religion in the era of digital media. Communicating the sacred takes place through various channels and in various ways. One of its
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carriers is religious advertising, a special type of visual communication used more and more often in the Catholic Church. It occupies an important place in the social processes taking place, such as secularization and desecularization, and in the religious practices of internet users. The text presents the results of the author’s research conducted using the method of focus group interviews on religious advertising, its definition, typology and goals as well as the elements of the sacred present in it. Religious advertising should be treated as a new, completely separate type of advertising, whose inherent part and sine qua non condition is the sacred. Religious advertising is a form of visibility of religion in public space and a way of communicating the sacred in public space." (Abstract)
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"The last twenty years have brought profound changes in communication and technology. World leaders have extended their communication into the digital space. In the Catholic world, we speak of a digital papacy, seeing the growth of a community following the Pope on social media. Our study looks at h
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ow the language of the Holy See is changing in media-related texts published annually for World Communications Day. The research corpus consists of the messages of the last three popes – from 1995, when the vatican.va domain was created, up to 2022. Using textual analysis, we show that, in addition to the normal change in terminology, the approach of the popes as the ecclesiastical authorities to the community is changing, and the community itself is also changing. For example, the word ‘must,’ which was widely used in messages until the rise of social networks, has completely disappeared from the texts in the last few years. Our study leads us to posit that not only is there a change in how the popes address the Catholic community, but there is also a paradigm shift in society and culture." (Abstract)
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"This article examines how to better understand and respond to conflicts with religious dimensions in times of social upheaval. Through different lenses, we highlight the dynamism and multidimensionality of religions, and how conflict transformation scholar/practitioners need to respond. We argue fo
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r applying analytical, practical, and arts-based tools that acknowledge the lived experiences of parties, and the various ways that religion and conflict intertwine. These tools prime analysts and negotiators for imagining a wider range of intervention resources, and for de-escalating often-inflammatory media coverage. Using examples of restrictions and reactions related to the COVID-19 pandemic, we demonstrate the application of an inclusive worldview approach featuring arts tools to improve interventions in conflicts with religious dimensions." (Abstract)
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"Verschwörungstheoretiker*innen, Antisemit*innen und Rassist*innen haben sich ein Standbein auf TikTok gebaut – das berichten Expert*innen und bildungspolitische Akteur*innen immer wieder. Besonders in Krisenzeiten hat diese Art Content Konjunktur – so etwa während der Corona-Pandamie oder der
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erneuten Eskalation des Nahostkonflikts im Mai 2021. Auch wir als Bildungsstätte Anne Frank beobachten, dass hier nahezu keinerlei Zurückhaltung mehr herrscht: Regelmäßig werden auch unsere Videos mit sexistischen und antisemitischen Kommentaren geflutet [...] TikTok verweist gerne auf die eigenen Community-Richtlinien, die natürlich Hass, Beleidigungen und Mobbing auf der Plattform verbieten; die Plattform wirbt immer wieder damit, wie viele Videos aus dem Verkehr gezogen wurden. Dennoch: Antisemitismus, Rassismus, Sexismus, Queerfeindlichkeit, Ableismus und Verschwörungserzählungen sind auf TikTok omnipräsent. Ohne ein aktives und qualifiziertes Engagement von Influencer*innen, Institutionen und Nutzer*innen ist ihre Bekämpfung unter den aktuellen Bedingungen nicht möglich." (Vorwort, Seite 2-3)
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"This volume explores how religious and spiritual actors engage for environmental protection and fight against climate change. Climate change and sustainability are increasingly prominent topics among religious and spiritual groups. Different faith traditions have developed "green" theologies, launc
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hed environmental protection projects and issued public statements on climate change. Against this background, academic scholarship has raised optimistic claims about the strong potentials of religions to address environmental challenges. Taking a critical stance with regard to these claims, the chapters in this volume show that religious environmentalism is an embattled terrain. Tensions are an inherent part of religious environmentalism. These do not necessarily manifest themselves in open clashes between different parties but in different actions, views, theologies, ambivalences, misunderstandings, and sometimes mistrust. Keeping below the surface, these tensions can create effective barriers for religious environmentalism. The chapters examine how tensions are manifested and dealt with through a range of empirical case studies in various world regions. Covering different religious and spiritual traditions, they reflect on intradenominational, interdenominational, interreligious, and religious-societal tensions." (Publisher description)
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"Esta encuesta se propone aportar información que sirva para generar posibles instancias y/o políticas de promoción, cooperación y apoyo en favor del trabajo de los canales católicos de Hispanoamérica, Desde BNC nos valemos de la relación de años que tenemos con el personal de los canales y
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de los mecanismos de comunicación y dialogo fraternal que hemos generado con ellos para hablar con confianza y responsabilidad sobre la información que hemos podido recopilar, también echamos mano del primer estudio que realizáramos años atrás [= 2013] y decidimos continuar con la misma idea en cuanto a tópicos para evaluar y el mismo sistema de preguntas que pretende relevar una serie de aspectos cuantificables con los que intentaremos encontrar variables y tendencias en la operación y desarrollo a través del tiempo de los canales [...] Agradecemos a todas las personas pertenecientes a los 39 canales de 13 diferentes países que se tomaron el tiempo y la gentileza de contestar nuestras comunicaciones y participar de esta encuesta [...] Presentamos al lector un acercamiento rapido a los datos que consideramos importantes para dar un vistazo rapido y obtener un panorama general a partir de la informacion recopilada por esta encuesta:
- El posicionamiento de la Entidad mixta (capital privado + institucion de la Iglesia) como forma juridica de propiedad de los canales.
- Un 76% de los canales afirma ser propietario del lugar desde donde se realizan las operaciones.
- Las pequenas donaciones privadas locales se constituyen en la principal fuente de financiacion, seguido de la venta de publicidad o espacios a terceros.
- La transmision por cable local, cable nacional y aire local son los principales tipos de transmision.
- El 26.47% de los canales emiten a lo largo de 12 horas, seguido de cerca por aquellos que transmiten ininterrumpidamente durante 24 horas, representando el 20.59%.
- El 45,95% de los canales encuestados cuentan con entre 1 y 4 estudios.
- La distribucion de la cantidad de camaras entre los canales encuestados revela que la mayoria (30.77%) posee 4 camaras.
- En cuanto a marcas de camara Sony lidera siendo el 53.85% de las camaras que usan los canales.
- Los sistemas de edicion se componen en su mayoria por entre 3 y 2 por cada canal.
- La mayoria de integrantes de los canales tiene entre 26 y 45 anos y mayoritariamente tienen mas de 5 anos de antiguedad en sus puestos de trabajo.
- El pago de salarios, la inversion en la planta fisica del canal, los costos de alquiler de satelite y la compra de equipamiento de produccion se llevan los primeros lugares en cuanto a necesidades materiales urgentes por suplir.
- Un 90.6% desea recibir algun tipo de formacion.
- En cuanto a necesidades de formacion, asesoramiento e informacion, la obtencion de fondos por medio de socios / donaciones, la creacion de nuevos contenidos y programas y Tecnologia de transmision sean las tres primeras necesidades de formacion mencionadas por los canales.
- Falta un estudio especializado puntual en cada canal para evaluar la audiencia potencial y real ya que los metodos empleados actualmente dan resultados que no son para nada concluyentes a nivel profesional.
- Segun los analisis estimativos realizados por los canales el 78.1% de la audiencia tiene entre 36 a 60 anos. Aproximadamente el 57% de la audiencia esta constituido por catolicos, el 38% por publico general.
- El 34% de los programas son produccion propia de los canales.
- El contenido con mensaje religioso es del 60% y un 40% con mensaje general.
- La compra de programacion a terceros representa solo el 10% de la programacion total emitida.
- La programacion recibida a modo de donacion paso de ser del 6% al 23% en comparacion con el primer estudio estadistico.
- El contenido devocional, seguido de temas de Iglesia desarrollados en documentales, programas de formacion, entrevistas, eventos masivos, etc. son los principales en la programacion de los canales.
- Hay una muy marcada falta de contenido para audiencias jovenes e infantiles.
- La actualizacion de equipos para el ingreso a la TDT supone un reto a nivel economico y tecnico para los canales.
- Es importante marcar claramente las fronteras entre lo que es una web tv, un servicio de streaming y capacitar sobre los diferentes tipos de regulacion legal de las licencias de la programacion en relacion a los de tv por cable y aire." (Página 4-6)
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"Die CONTOC-Studie hat in ökumenischer und internationaler Ausrichtung die digitale kirchliche Praxis unter den Bedingungen der Corona-Pandemie im Frühsommer 2020 erforscht. Dieser Band dokumentiert die Rahmenbedingungen und Umfrageergebnisse in den beteiligten Ländern. Daran schließen sich Pers
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pektiven zu den zukünftigen Herausforderungen für die digitale Angebotspraxis und das Selbstverständnis der kirchlichen Akteur*innen an." (Verlagsbeschreibung)
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"[...] Este relatório apresenta uma síntese das principais narrativas monitoradas pela Casa Galilei em perfis de redes sociais, no período de 25 de Setembro a 30 de Outubro, portanto o período da realização desta primeira sessão. Utilizando palavras-chaves relacionadas ao Sínodo, nos debruç
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amos sobre postagens em redes sociais para identificar e analisar as principais estratégias discursivas de influenciadores, lideranças religiosas e políticas, grupos e instituições católicas no Facebook, Instagram e YouTube, páginas e canais que produzem conteúdos sobre catolicismo, que abordaram a agenda sinodal. Apesar de encontrar eco em muitas comunidades, bispos, sacerdotes, religiosas/os, leigas/os e organizações católicas, nossas análises indicam que existem movimentos fortes de resistência ao Sínodo, com capacidade para mobilizar pessoas, paróquias e comunidades para oposição radical a qualquer reforma proposta pelo Sínodo ou pelo Papa Francisco. Por outro lado, percebemos que existe uma percepção na sociedade civil, na imprensa e em outras instâncias, de que o Sínodo é apenas um evento interno da Igreja Católica, quando na verdade os debates podem ter influência profunda em questões sociopolíticas, ambientais e culturais do conjunto da sociedade. Temas como racismo, xenofobia, desigualdade, violência sexual, violência contra as mulheres, a pobreza e as mudanças climáticas foram debatidos pelos participantes e estão apresentadas no Relatório Síntese da primeira sessão do Sínodo. Nesse sentido, fortalecer o processo sinodal e construir outras narrativas para mobilizar as comunidades católicas é uma oportunidade de ampliar a participação e a presença de comunidades católicas no fortalecimento da democracia, da promoção de direitos humanos e justiça socioambiental." (Apresentação, paginas 5-6)
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"Digital Religion: The Basics explores how digital media and internet platforms are transforming religious practice in a digital age and the impact this has had on religious culture in contemporary society. Through exploring six defining characteristics of how religion is acted out online, including
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multisite reality, convergence practice, networked community, storied identity, shifting authority, and experiential authenticity, the book considers how digital religion both shapes, and is influenced by, religion offline. Questions asked include: How is religion being performed and reimagined through digital media and cultures? In what ways do the practices of religion online merge or correspond with shifts in perspective taking place in offline religious practice? How do the key findings of religion online reflect broader social, cultural, and structural practices observed within mobile, networked society?" (Publisher description)
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"Freedom of religion or belief is an essential human right. Not a superordinate right, but not a marginal right either. It is closely intertwined with other rights such as freedom of opinion or assembly, or the right to be protected against discrimination. And that is the objective of my efforts: to
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embed this right firmly at the centre of the human rights agenda. There is still a long way to go to achieve this [...]
This report is about advancing the debate and it also enters new territory. It builds on the work done by my predecessor, Markus Grübel, but there are also some aspects where the report has been developed further. This is also reflected in the number of focus countries, which has been increased from 30 to 41. The German Parliament, the Bundestag, had asked for the country section to be expanded, and we were happy to comply with that request. Enlarging the range of countries covered by the report provides an opportunity to do two things at once: offer a regular report on developments in individual regions, and expand the focus in the light of new challenges. Among the focus countries that have been added this year are Armenia, Belarus, Guatemala, the Central African Republic, Lebanon, the Maldives and Syria. For some of them, the decision to add them was taken in the light of recent developments. With these aims in mind, the report will continue to be submitted at regular intervals as intended by the Bundestag, building on a solid basis of data and information.
The report explores new ground above all with its thematic focus on the freedom of religion or belief of Indigenous peoples. There are about 5,000 such groups of people worldwide, with an estimated total population of more than 470 million. With this focus our report ties in with a report by the UN Special Rapporteur on freedom of religion or belief, developing the topic further. In the process of drafting the report, I realised that we are doing pioneering work, because there was and still is the belief that Indigenous spirituality has nothing to do with freedom of religion or belief. The report provides an opportunity to look in a different way at conflicts over land and infrastructure that involve Indigenous communities. And to develop an understanding that often such conflicts are not just about resources but in fact have to do with Indigenous peoples’ belief that all natural things have a spirit or soul. My personal learning curve on this topic is closely connected with Indigenous communities in Guatemala and my experiences with conflictual infrastructure projects. When I visited Guatemala many years ago, I had difficulty understanding why people staged fierce and violent protests against small-scale hydropower plants that were actually environmentally friendly. Today I know that the areas surrounding a small river were regarded as important spiritual places, with Indigenous communities believing that the forest had a soul, and that interfering with nature there without giving any thought to the spiritual implications was not acceptable." (Preface, page 2)
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"La aparición de los contenidos referidos a la cultura digital en el texto recientemente aprobado por la Asamblea Sinodal (2023), es un verdadero acontecimiento. Y lo es por varias razones: en primer lugar, porque contiene asuntos fundamentales que conciernen al desarrollo de la cultura digital que
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forman parte de la vida de la sociedad y del contexto de la Iglesia. Esto significa que las reflexiones que se proponen no son algo que se esté iniciando o se avizora para un futuro, así sea próximo. Inciden en la vida de las instituciones, los sistemas de relaciones y la existencia cotidiana de los diversos actores de la sociedad. En segundo lugar, porque aparecen en el cuerpo de la declaración sinodal, por lo menos en dos grandes sentidos: el primero, las ideas expuestas en el capítulo 17 del Informe tienen una unidad conceptual, un manera de ver el tema y por tanto, de definir su identidad, y el segundo, porque son contenidos que no deberían leerse aisladamente, sino en conexión con la variedad de temas que conforman la riqueza del texto. Las dos perspectivas de lectura establecen, a su vez, vínculos con un debate más amplio sobre el impacto que las tecnologías tienen en muchos ámbitos de la vida humana y con la incidencia que desde hace tiempo han empezado a tener en la vida de la Iglesia." (Resumen)
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