"In this second edition, Gould provides an easy-to-understand, step-by-step guide to digital ministry for those who wish to embrace new technologies to build community and deepen faith. In this expanded edition, Gould delivers new content with humor, helpful tips, and counsel anchored in practical e
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xperience. She focuses on key topics for effective church communication, including: building and ministering to online communities; privacy and self-disclosure in the digital age; integrating communications across digital platforms; managing and monitoring social media; faith storytelling with visual social media; hashtag development and live-tweeting." (Publisher description)
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"In The Dragon's Voice, Australian journalist Bunty Avieson provides a glimpse of life beyond the country's exotic exterior. As a consultant to local newspaper Bhutan Observer, she admires the paper's strong social conscience, but finds her expectations challenged in a country where spirituality and
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personal happiness are prioritized over work. Avieson also witnesses the tensions that arise as a Buddhist kingdom makes the transition to democracy. The courtship ritual of night-hunting and the nation's first public demonstration become controversial news items, while journalists must overcome traditional social hierarchies to keep politicians accountable. With a unique blend of memoir and reportage, The Dragon's Voice is both a deeply personal story and a vivid portrait of a nation on the cusp of revolutionary change." (Publisher description)
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"From September through December 2014, we estimate that at least 46,000 Twitter accounts were used by ISIS supporters, although not all of them were active at the same time [...] Typical ISIS supporters were located within the organization’s territories in Syria and Iraq, as well as in regions con
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tested by ISIS. Hundreds of ISIS-supporting accounts sent tweets with location metadata embedded. Almost one in five ISIS supporters selected English as their primary language when using Twitter. Three quarters selected Arabic. ISIS-supporting accounts had an average of about 1,000 followers each, considerably higher than an ordinary Twitter user. ISIS-supporting accounts were also considerably more active than non-supporting users. Much of ISIS’s social media success can be attributed to a relatively small group of hyperactive users, numbering between 500 and 2,000 accounts, which tweet in concentrated bursts of high volume. A minimum of 1,000 ISIS-supporting accounts were suspended between September and December 2014, and we saw evidence of potentially thousands more. Accounts that tweeted most often and had the most followers were most likely to be suspended. At the time our data collection launched in September 2014, Twitter began to suspend large numbers of ISIS-supporting accounts [...] Account suspensions do have concrete effects in limiting the reach and scope of ISIS activities on social media. They do not, at the current level of implementation, eliminate those activities, and cannot be expected to do this." (Executive summary)
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"Der Beitrag analysiert die Kommunikation der römisch-katholischen (Erz-)Bistümer und der evangelisch-lutherischen Landeskirchen in Deutschland im Social Web. Empirische Untersuchungen der „Facebook“-, „Twitter“- und „Youtube“-Aktivitäten der beiden Großkirchen verdeutlichen, dass di
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e Bistümer den Katholikentag 2014 positiv für ihre Social-Web-Auftritte nutzen konnten. Dennoch war keine konsistente Kommunikationsstrategie zur Verknüpfung von Regel- und Veranstaltungskommunikation ersichtlich. Insgesamt werden partizipative Plattformen noch sehr zurückhaltend genutzt, wie wohl es einzelne Leuchttürme gibt, die in einen aktiven Dialog mit Mitgliedern und anderen Bezugsgruppen treten. Die katholischen Institutionen scheinen den Landeskirchen bereits einige Schritte voraus zu sein – was aber auch als Zeichen der unterschiedlichen Ekklesiologie gedeutet werden kann. Zukünftige Social-Web-Studien könnten sich daher gezielt auf die Ebene der Kirchenkreise und Dekanate sowie der lokalen Ortsgemeinden konzentrieren." (Abstract)
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"In summer 2012, the Archbishop of the Church of Sweden appeared on Twitter. There was only one problem – it was not the Archbishop himself who was tweeting, but an anonymous person. A discussion then ensued on Twitter and in the blogosphere between those in favor of the Archbishop and his departm
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ent and mainly social media proponents. The present article describes and analyzes the social media debate, and how authority and hierarchies are negotiated in and through social media. The analysis is based on Heidi Campbell’s “Religious-Social Shaping of Technology” model, and emphasizes the need to take into account not only the faith and tradition of the religious actor, but also the societal context in which the negotiating process takes place. In this case, the concepts of “mediatization” and “secularization” are used to understand the broader context of the process." (Abstract)
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"Der vorliegende Beitrag diskutiert, inwiefern die römisch-katholische Kirche auf Bundes- wie auf Bistumsebene auf die gesellschaftlich erwartete Beteiligung bzw. Partizipation eingeht. Basierend auf dem organisationalen Neo-Institutionalismus sowie diskurstheoretischen Arbeiten wird die katholisch
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e Kirche als Amtskirche verstanden, die selbst strategische Kommunikation betreibt. Die aus der Theorie hergeleiteten Erkenntnisse werden mittels eines Beteiligungsmodells auf den Gesprächsprozess übertragen. Es wird gezeigt, dass dem Einfluss der Laien durch rechtlich-hierarchische Rahmenbedingungen sowie durch tradierte Vorstellungen der kirchlichen Würdenträger und der Verwaltung davon, wie Entscheidungsfindung in der katholischen Kirche abläuft, enge Grenzen gesetzt sind, die es bei der Kommunikation von Kirchen mit ihren Mitgliedern zu beachten und transparent zu machen gilt." (Abstract)
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"The report reveals that for most respondents, Christianity is a concept that is foreign to Turkish culture. Whilst this situation is a consequence of the low numbers of Christians, it is also influenced by educational content and the media. Despite the rich history of Christianity in Turkey, the ex
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istence of numerous ancient Christian sites and centuries of living side by side, only a fraction of the public has a good level of knowledge about Christian history and practice. More creative and holistic inclusion of Christianity in formal education curricula and in the mass media can contribute to improved understanding and the public’s ability to recoup and value its lost heritage. More than half of the respondents state that neither the media nor the public is objective in its treatment of non-Muslims. It may be helpful to develop a deeper understanding of this reported partiality in future research. Questions also arise regarding the public’s significant over-estimation of the proportion of Christians in the general population and whether this is linked to fear or perceptions of bias." (Conclusion)
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"Die vorliegende Broschüre fasst die Erkenntnisse von jugendschutz.net aus den Recherchen zu Islamismus im Internet zusammen und beschreibt das Phänomen aus der Perspektive des Jugendschutzes. Im Blick sind dabei vor allem Strategien, mit denen junge User für islamistische Propaganda geködert we
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rden. Aufgezeigt werden auch mögliche Gegenaktivitäten." (Seite 2)
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"Este artículo examina la precariedad y dificultades inherentes a las actividades periodísticas en la década del sesenta en Bolivia. Para ello revisa dos hechos comunicacionales fundamentales: la formación y desarrollo de la primera y más antigua agencia nacional de noticias: la Agencia Noticio
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sa Fides (ANF), que ya ha sobrepasado los cincuenta años de actividad, y la cobertura de la guerrilla del Che Guevara en 1967, en el sudeste de Bolivia. Experiencias que fueron hitos, se postula, en el proceso de profesionalización de la comunicación social en Bolivia." (Resumen)
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"Nesta tese procurou-se comprovar que o Serviço à Pastoral da Comunicação (SEPAC), um projeto iniciado em 1982, que se dedica à formação de lideranças pastorais e culturais mediante cursos livres, sistemáticos e publicações, foi decisivo para a emergência da teoria e prática educomunica
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tiva e sua consolidação junto ao segmento da Pastoral da Comunicação no Brasil. O objetivo geral foi pesquisar a Educomunicação na formação para a comunicação de agentes pastorais e educativos a partir do espaço não formal. Há que se destacar que o diálogo da Educomunicação e da formação pastoral se dá no contexto da cultura midiática, em que pela introdução das diferentes tecnologias, novas linguagens são incorporadas ao cotidiano das pessoas no ambiente pastoral, influenciando e desafiando as práticas na evangelização. Os referenciais que serviram de arcabouço teórico para a tese apoiam-se em pesquisadores da Educomunicação, dos Estudos Culturais e da Igreja Católica na abordagem da Pastoral da Comunicação. A pesquisa empírica realizou-se no SEPAC por meio do exame de publicações, monografias elaboradas pelos cursistas de Especialização e por meio de questionários enviados aos mesmos com o objetivo de verificar a experiência realizada, a metodologia e a continuidade em projetos de intervenção, uma vez que a formação integrada compreende reflexão e ação no campo da Educomunicação Pastoral." (Resumo)
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"This book, not pretending to cover all issues, is divided into four complementary parts: the first puts the biblical and theological foundations of Christian communication; the second presents some significant experiences of communication developed by Don Bosco in Valdocco; the third offers some go
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od Salesian communication practices in the fields of publishing, radio and multimedia production; the fourth raises issues that allow the Salesians to enter into communication with young people and society in a more open, current, positive and authentic way." (Page 7)
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"This article aims to assess the activities of Kingfisher FM, a faith-based community radio station, and its contribution to development in Port Elizabeth and its environs. A qualitative data collection method, in the form of group interviews, was used to collect data. The analysis of data indicates
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that a number of opportunities for audience participation are provided by the station. Thus, it was found to operate as a Christian radio station according to its licence and for its defined target audience. Within the framework of audience participation, however, Kingfisher FM also functions as a medium for development in that it involves its audience in a variety of operational, planning and programme design activities, which provide audience-specific input and thus help to ensure that the programme content remains closely informed by audience realities." (Abstract)
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"In the Declaration of the Committee of Ministers on the role of community media in promoting social cohesion and intercultural dialogue passed on 11 February 2009 by the Council of Europe, stations run by religious institutions were explicitly excluded from the community media definition, as being
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too dependent on the Church. But the reality seems to be far from this definition. In practice, in many countries the religious radio stations officially belong to—or even dominate—this sector. In 2011 a new period began for community broadcasting in Hungary. While most of the former community media broadcasters could not find resources with which to operate, the community media landscape was dramatically overwhelmed by religious broadcasters both on regional and local levels. The legally-recognised third tier of broadcasting in Poland called ‘social broadcasting’ is actively and exclusively used by religious radio—seven stations broadcast locally and one is a powerful nationwide radio station called Radio Maryja. The authors gathered information and points of views from radio experts, organizations and activists living and working in different EU and non-EU states about the place of religious broadcasting in the community media sector. Two case-studies (Hungary and Poland) may be of interest for countries considering the introduction or reorganisation of regulations regarding community broadcasting." (Abstract)
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"A presente dissertação examina os efeitos da invenção da internet na teologia e sociedade, definindo o que é ciberteologia a fim de descobrir qual sua contribuição para melhor compreender e inter-relacionar a cultura, a fé e o ser humano contemporâneo. Delimita-se o tema em cibergraça, en
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tendida como a comunhão entre as pessoas nos tempos da rede. Primeiro, apreende-se o ciberespaço como um lugar profundamente antropológico onde se pode refletir teologicamente. O estudo também busca verificar como a rede afeta ou potencializa a relação de comunhão entre as pessoas, em especial com a juventude, público predominante no ciberespaço. Além disso, analisa o valor eclesiológico da internet na missão de evangelizar todos os povos, construindo a relação entre evangelização e comunhão na era digital. O trabalho utiliza basicamente os métodos de pesquisa exploratória, bibliográfica e documental. A dissertação se fundamenta principalmente nas obras e artigos de Antonio Spadaro, autor do livro e do campo teológico “Ciberteologia”, pano de fundo deste estudo. Para fundamentar a análise sociológica e cibercultural do primeiro capítulo, faz-se uso de autores como Manuel Castells, Pierre Lévy e André Lemos. Na teologia trinitária destaca-se a contribuição de Gisbert Greshake e John Zizioulas. Também o trabalho se inspira no pensamento científico-teológico de Teilhard de Chardin seja diretamente ou indiretamente através de autores como Jennifer Cobb, com sua obra “Cybergrace." (Resumo)
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"The UCKG’s phenomenal success in post-apartheid South Africa had been a source of much speculation. Scholars generally attributed the church’s growth to new political and economic processes while the South African media and the church’s critics suspected that the UCKG’s attraction was caref
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ully manipulated by a predatory multinational business. Beyond the structural reasons why the UCKG might be attractive to South Africans, I have paid attention in this chapter to local “cultural” reasons why the church had such wide appeal. I showed that the church’s prosperity gospel and its spiritual warfare provided “answers” that were almost immediately grasped by people in search of religious efficacy. The UCKG’s “answers” were also contingent in ways that converged with local ideas about witchcraft and the flow of prosperity from the spiritual to the material world. Unlike other Christian churches then, the uckg did not offer attendees at its services an escape from the work of evil in the world. Instead, the church depicted Christians as fundamentally constrained because of their situatedness in the world and their fallibility as transactors with their spiritual benefactor. In the UCKG then, people were often told that their blessings would not materialise unless they tithed and sacrificed to God. Although this version of Christianity was arguably less poetic or hopeful than the millenarian promises of other Pentecostal Charismatic Churches, it rang true for many South Africans who remained poor, ill and unhappy despite political liberation. As one of my friends in the church remarked, “They are not new but their message is very strong.”
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"It is quite obvious that cultural and ethical questions have a potential to stir public discourse in countries which claim to be a part of the Western civilization. The ongoing public discourse on these questions has been tagged as ‘culture war’. The conflict itself appears irreconcilable and c
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oncerns have been raised as to whether a dialogue between the two opposing parties is useful or even possible. The author of the study seeks answers to this question against the backdrop of communication of religious message on marriage, family and homosexuality. Drawing on her previously published studies on media discourse prior to the Slovak referendum on family, as well as previous researches into the key argumentation bases (including ‘human nature’ and ‘manipulation’), the author examines the question using a method of in-depth interviews with the most influential journalists. The study focuses on how to effectively communicate religious messages in public discourse and presents the findings about the misunderstanding on both sides of the dispute. The study also suggests possible solutions. The author affirms that dialogue can make the form of discussion more enjoyable, however it does not lead to resolution of the differences. The study suggests that the ability of communicators to discern between political and non-political advocacy of ideas critical as the former require tougher forms, while the latter softer forms of communication. When used in incompatible contexts, these messages may backfire." (Abstract)
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"The article discusses the relationship of young engaged Catholics in Slovakia to the various media outlets which they follow. It attempts to reveal which media outlets are considered to be inspiring and thought-provoking and how are they perceived and evaluated by their followers. The author draws
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from extensive research into the interpretation of Church news and current affairs within the community of young engaged Catholics; therefore, the findings related to media reception presented herein also include demographical and personality characteristics for individual audiences. The findings are also presented within the context of three specific Church-related news stories: the contentious removal of Róbert Bezák from his position as Archbishop of Trnava, the financial separation of the Church and state, and clerical celibacy. The underlying research was conducted using combined questionnaires, both quantitative and qualitative, on a sample of 339 suitable respondents. The research reveals that the most inspiring Slovak media outlet according to the young engaged Catholics is the secular weekly týžden, followed by the Catholic television channel Lux. The research has revealed a significant discrepancy between the opinions of the audiences of secular media and the audiences of official Church media: while the former are very critical of Church media, the latter seem to be more reluctant to turn to secular media." (Abstract)
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