"This article examines the depiction of women and gender within Coptic Orthodox video films or “hagiopics” produced between 1987 and 2010. As part of a recent religious renewal, hagiopics have expanded, altered, and reinvented traditional stories of saints and pious figures and have also generat
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ed, within this traditionally patriarchal setting, a wider space for the articulation of female voices. While their inclusion can be seen as potentially empowering for women, this paper suggests that during Pope Shenouda III's reign (1971–2012), the films became a powerful vehicle for broadcasting the church's conservative teachings on female power and authority, marriage and marital dissolution, spousal abuse, and femininity. By highlighting an array of exemplary female characters, hagiopics capture women's role as custodians of a distinctive Coptic ethos and of family and communal cohesiveness. The films’ emphasis on women's physical modesty, submissiveness, and obedience to male figureheads also hints at the modern church's anxieties about women's increasing autonomy in choosing marriage partners and their growing demands for more equal treatment within the church." (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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"There can be no doubt about the high relevance of public media for the image we have of religion in general and certain religions in particular. Yet, it seems that the topic has long been neglected in academic research and discourse. This volume brings together multi-disciplinary perspectives, pres
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ented by internationally reputed experts. They offer illuminating analyses on the various interrelations between media and religions in the fields of human rights, anti-Islamism and anti-Semitism, on religions’ potential to foster peace and to contribute to media ethics and media education in pluralistic societies. The book also provides helpful orientation and concrete suggestions for journalistic and educational practice, academic research, political and social involvement." (Publisher description)
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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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"Religious broadcasting represents one of the basic elements of the public service broadcasting (broadcasting for the public benefit). It serves various public needs and purposes - according to the ritual model of communication it serves the intermediary function (it allows to participate in the lit
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urgy at the actual time for that part of the audience, which is unable to visit the actual place), according to the transmission model and reception model of communication in particular, it fulfils the educative function by spreading the common Christian values, creates the space for dialogue inside the Church and between the Church and the world. But above all, the main purpose of religious broadcasting is evangelization and bringing the spirit of gospel into the life of the audience. Each of these aspects of religious broadcasting has a specific audience; therefore the forms of addressing it should be different as well. At least, it requires the cooperation between the broadcaster and relevant church authorities. However, the problem lies in the fact that even in countries with a long tradition of religious broadcasting as a component of public service, the legislation does not specify the role of the broadcaster – should it provide broadcasting space only or should it actively intervene in the broadcasting? Is it allowed to do so according to the documents of the Church? Would it be possible to make the religious acts more appropriate for broadcasting by the use of elements such as a preferred style for the religious texts or special camera angles for liturgical acts in TV transmissions? There are many unanswered questions yet, and the answers to these questions can be found neither in the legislation, which the broadcaster follows, nor in religious documents." (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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