"Faith-based broadcasters comprise half of all community radio stations in the South Pacific islands. As such, they reflect the deep indigenisation of Christianity and its central role in Pacific cultural identity. But their position within the media environment is surprisingly contentious. For secu
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lar community media practitioners, Pacific faith-based media are seen to interject foreign voices and capital into island communities. For the international development sector, partnership with faith-based organisations around development agendas brings fears that aid funds will be used for evangelism. This article explores the role of faith-based community radio in the South Pacific, and argues that they have achieved levels of sustainability that have thus far eluded secular community media through application of culturally appropriate and self-defined development pathways." (Abstract)
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"This paper analyzes the dissemination of ‘Hijaber’ style through different forms of cyber media (blogs and social network sites) in order to determine how young, computer savvy Muslim Indonesians explore their gender and religious identities while working in the ‘creative economy’ through c
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yberspace. This article shows the plurality and flexibility of the Hijaber trend—compared to more conventional forms—and explores its significance for urban Indonesian youth." (Abstract)
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"The role of religious leaders in countries with very large Muslim populations such as Indonesia continues to attract world attention. However, mainstream media often focus on fundamentalist Muslim clerics. What seems to be missing from these narratives is efforts by moderate Muslim leaders to thwar
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t fundamentalism by improving their communication style and their use of media and technology in order to reach young people as well as the wider community. This article explores the communication approaches and methods favored by Indonesian Islamic leaders—including use of both conventional and cutting-edge technology—to communicate with their followers. Interviews with 10 Muslim leaders were conducted in order to better understand their rich experiences. Findings suggest that Islamic preachers have embraced new technology and new media to communicate with their followers and attract a younger audience." (Abstract)
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"The impact of media industrialization on mediated religious expression all over the world has been substantial, and this study tries to understand the Indonesian case by looking at the intersections between commerce and Islamic expression. Focusing on Indonesian Islamic sinetron (soap operas), we s
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hall see that contrasting ideological motivations among producers have resulted in particular narratives within their content. Despite these peculiarities, all narratives use Islamic teachings to address societal issues experienced by middle-class Indonesian Muslims. This, in turn, projects an image of Indonesian Islam that blurs existing political divisions in Indonesian society. This article argues that the sinetron plots are inherently a commercialization of da'wah (proselytizing of Islam)." (Abstract)
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"Overall, 84% of Latin American adults report that they were raised Catholic, 15 percentage points more than currently identify as Catholic. The pattern is reversed among Protestants and people who do not identify with any religion: While the Catholic Church has lost adherents through religious swit
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ching, both Protestant churches and the religiously unaffiliated population in the region have gained members. Just one-in-ten Latin Americans (9%) were raised in Protestant churches, but nearly one-in-five (19%) now describe themselves as Protestants. And while only 4% of Latin Americans were raised without a religious affiliation, twice as many (8%) are unaffiliated today. Much of the movement away from Catholicism and toward Protestantism in Latin America has occurred in the span of a single lifetime. Indeed, in most of the countries surveyed, at least a third of current Protestants were raised in the Catholic Church, and half or more say they were baptized as Catholics. For example, nearly three-quarters of current Protestants in Colombia were raised Catholic, and 84% say they were baptized as Catholics. The survey asked former Catholics who have converted to Protestantism about the reasons they did so. Of the eight possible explanations offered on the survey, the most frequently cited was that they were seeking a more personal connection with God. Many former Catholics also said they became Protestants because they wanted a different style of worship or a church that helps its members more. Smaller percentages of converts to Protestantism also cite other factors – such as health or family problems (a regional median of 20%) or marriage to a non-Catholic (median of 9%) – as important reasons why they are no longer Catholic." (Overview, page 4-5)
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"Die Filmwissenschaftlerin Dagmar Petrick präsentiert Andachten zu 25 Kinofilmen wie etwa "Billy Elliot", "Die Truman-Show", "Das Leben der Anderen", "Horton hört ein Hu", "Fahrraddiebe", "Die Verurteilten" oder "Erin Brockovich". Das hervorragende Material eignet sich für die persönliche Andach
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t, für Hauskreise, Gemeindegruppen und auch Gottesdienste. Dabei werden die Filme jeweils auch kurz nacherzählt. Impulse und Fragen helfen außerdem, die Brücken zu Glaubenselementen oder biblischen Wahrheiten zu schlagen." (Verlagsbeschreibung)
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"The traditional concept of media education as promoted in several Church documents has to be revised and extended. In view of modern development in communication technology anmd behavior where the roles of producer and consumer change, it has to be extended or even substituted with the concept of "
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communication competence". Beyond an original listing by the German Bishops' Conference Communication Commission (2011) of four competencies there are at least seven to be considered. Beside the technical, critical, creative and ethical competence also the cultural, professional and especially the theological competence must be considered." (Abstract)
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