"Las siguientes páginas son el resultado de una reflexión en la que han participado expertos, educadores, jóvenes profesionales y líderes, laicos, sacerdotes y religiosos. Su objetivo es afrontar algunas de las principales cuestiones relativas al modo en que los cristianos deberían participar e
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n el mundo digital. No se proponen ser una guía precisa para el ministerio pastoral en esta área. Lo que se espera de ellas, en cambio, es que promuevan una reflexión común sobre nuestras experiencias digitales, animando a las personas y a las comunidades a adoptar un enfoque constructivo y creativo que fomente una cultura de amor al prójimo. El desafío de fomentar relaciones pacíficas, significativas y atentas a los demás en las redes sociales provoca discusiones en los círculos académicos, profesionales y eclesiales. ¿Qué tipo de humanidad se refleja en nuestra presencia en los ambientes digitales? ¿Cuánto en nuestras relaciones digitales es fruto de una comunicación profunda y sincera, y cuánto está meramente conformado por opiniones incuestionables y reacciones apasionadas? ¿Encuentra nuestra fe expresiones digitales vivas y frescas?¿Y quién es mi “prójimo” en las redes sociales?" (Página 5)
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"As seguintes páginas representam o resultado de uma reflexão que envolveu especialistas, professores, jovens profissionais e líderes, leigos, clérigos e religiosos. O objetivo consiste em abordar algumas das principais questões sobre o modo como os cristãos deveriam participar nas redes socia
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is. Elas não tencionam ser “diretrizes” exatas para o ministério pastoral nesta área. Ao contrário, espera-se promover uma reflexão comum sobre nossas experiências digitais, incentivando os indivíduos e as comunidades a adotar uma abordagem criativa e construtiva que possa fomentar uma cultura da proximidade. O desafio de promover relacionamentos pacíficos, significativos e atenciosos nas redes sociais suscita um debate tanto nos círculos acadêmicos e profissionais como nos círculos eclesiásticos. Que tipo de humanidade se reflete na nossa presença nos ambientes digitais? Em que medida nossos relacionamentos digitais são fruto de uma comunicação profunda e autêntica, e em que medida são meramente modelados por opiniões inquestionáveis e reações apaixonadas? Até que ponto nossa fé encontra expressões digitais vivas e revigorantes? E quem é meu “próximo” nas redes sociais?" (Página 5)
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"The central question of this chapter addresses how major religious traditions have used media to contribute to socioeconomic development and improve access to the basic necessities of life. The Judeo-Christian tradition has perhaps the most explicit emphasis on socioeconomic development in its use
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of media because of its priority of seeking the well-being of the poor and marginal people of the society and because of its traditional emphasis on media beginning with its written gospels and letters. Christian Churches, together, now have more than 500 educational radio and television stations in Latin America, Africa, and other areas such the Philippines. The fastest growing sector of Christianity, the evangelicals, in addition to their use of radio, video cassettes, and television, are expanding their use of social media, computers, and mobile phones, emphasizing small business, entrepreneurial promotion. Islam also emphasizes putting religious teaching in publications and other forms of media. With a long scientific and socioeconomic development tradition, Islam has a tradition of concern for the poor and less developed parts of its societies. The expectation that individual adherents of Islam will give away part of their economic success for the benefit of the poor and less fortunate provides added motivation. One of the most notable contributions to development from an Islamic background is the system of credit to the poor, the Grameen Bank, initiated by Mohammed Yunus in Bangladesh. Buddhism emphasizes heightened inner consciousness of well-being, reconciliation, compassion, and the overcoming of hate and selfishness. Buddhism communicates its message through the plastic arts, especially the ubiquitous images of Buddha. Where Buddhism is the dominant religious tradition (as in Thailand), the Buddhist temples and monks are centers promoting socioeconomic improvement at the local community level and national radio has programs for development purposes. Hinduism, located largely in India, is essentially a social worldview that assigns one’s socioeconomic status in life. Wealth and entrepreneurial initiative are part of the culture of the higher castes, and people of the higher castes are often leaders in development initiatives in India. Although religious communications and development involvement are still a matter of household deities, Indian holy gurus now sponsor television programs that attract an upwardly mobile technological class with tips on getting ahead in business, personal wealth, and upper class styles." (Conclusion, pages 498-499)
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"This article discusses the emergence of Turkish serial dramas as a site for contestation over the impact of Islamic modernity on Malay women in contemporary Malaysia. Despite its popularity among Malay women, Turkish serial drama has been criticized for misleading and confusing the audience about I
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slamic history, faith, culture and civilization. The controversy over this television genre raises the question of how Malay women, constrained within their position of being female subjects of the state, manage to circumvent the authorities and watch this Turkish serial drama. They are not supposed to challenge social norms, moral propriety, cultural identity and the state vision of modernity. Therefore, this article argues that although Malay women exhibit excitement towards this television genre, they consistently use Islamic knowledge to develop watching skills and become more sceptical as well as competent in interpreting popular Islamic texts. The findings also show that Islam in the Malay world is culturally diverse, progressive and flexible." (Abstract)
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"Die Nachfrage nach Seelsorge und Beratung im Internet ist schon jetzt enorm. In Zukunft wird der Bedarf weiter steigen und auch Kirchengemeinden vor Ort werden sich darauf einstellen müssen. Wie funktioniert aber eine Seelsorge im digitalen Raum, die nur schriftlich Informationen austauscht, an de
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r Menschen anonym teilnehmen oder die auf Social Media, per Chat, E-Mail, Video oder im Messenger angefragt wird? Ergänzt um Kapitel zur Zukunft der digitalen Seelsorge und künstlicher Intelligenz, zur Klimakrise, zur Einbindung in die Arbeit von Kirchen gemeinden und zur Selbstsorge der Seelsorgenden gibt Achim Blackstein Anleitungen und Beispiele für eine Seelsorge, die den ganzen Menschen in den Blick nimmt und sich selbst als gesundheitsfördern den Beitrag zum Wohl der Menschen versteht." (Klappentext)
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"The main objectives of the study were: to assess the perceptions of vowed religious people towards social media; to explore the uses to which vowed religious people put social media; to find out the experiences of vowed religious people regarding their social media utilization. The study employed m
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ixed method – explanatory sequential research design. Data was collected through questionnaires and in-depth interviews, and analyzed through descriptive and thematic analysis. The findings revealed that, although 98.4% of the respondents had embraced social media use, only 49.2% were open to using social media for evangelization. However, there is a willingness and with sensitization, they can maximally utilize social media for evangelization. It was also evident that, the positive experiences on social media outweigh the negative ones, hence, social media is a viable channel for evangelization. The study recommended that vowed religious people be sensitized to embrace social media for evangelization purposes. The study also recommended that the Catholic Church should periodically train religious people on the ethical use of social media platforms." (Abstract)
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"In at least some cases, visual images can challenge normative and normalized ways of grasping the world and prompt their viewers to see differently-and even bring people together. Seeing and Believing marshals religious resources to recast the significance of digital images in the struggle for soci
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al justice. Ellen T. Armour examines what distinguishes digital photography from its analogue predecessor and places the circulation of digital images in the broader context of virtual visual cultures. She explores the challenges and opportunities that visually saturated social media landscapes present for users and organizers. Despite the power of digital platforms and algorithms, possibilities for disruption and resistance emerge from how people engage with these systems. Armour offers ways of seeing drawn from Christianity and found in other religious traditions to help us break with entrenched habits and rethink how we engage with the images that grab our attention. Developing theological perspectives on the power and peril of photography and technology, Seeing and Believing provides suggestions for navigating the new media landscape that can spark what Armour calls "photographic insurrection." (Publisher description)
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"O presente artigo tem por tema a comunicação da e na Igreja Católica na América Latina e Caribe, e, por objeto de estudo, os Documentos Conclusivos das cinco Conferências Gerais realizadas pelo CELAM. Desta forma, o objetivo central é compreender as principais tendências comunicacionais da i
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nstituição no território. O percurso metodológico do trabalho forma-se a partir da Hermenêutica de Profundidade e tem como marco teórico os estudos de autores e autoras majoritariamentelatino-americanos, na perspectiva das Epistemologias do Sul. O artigo sugere a coexistência de ao menos três tendências comunicacionais na instituição." (Resumo)
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"The Internet and social networks have enabled the appearance of new Catholic preachers with intense activity and a high number of followers on their channels. YouTube has been no exception to this communication trend. Some of the religious communicators who use this social network have in fact beco
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me the natural heirs to the former TV preachers, or televangelists. Others have adapted their religious discourse to the narratives of these channels, addressing young audiences who are familiar with the new languages. Still others have launched channels on YouTube in order to broaden the audience of their usual liturgical and clerical activities. They are the new influencers in the religious realm, capable of multiplying audiences, establishing dialogues with them, and generating engagement. This article shows the results of an analysis of the Spanish-speaking Catholic communicators with the largest number of followers on YouTube. Based on a sample of videos with the most views, conclusions have been drawn about profiles, followers, subjects, production, positioning, generating engagement, and relationships with audiences." (Abstract)
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"How are narratives around peace and conflict constructed in radio? This paper offers a detailed discussion of a framework of analysis of media narratives. It examines how perceptions of peacebuilding are constructed and aired in radiophonic debates. It deals with methodological questions and carrie
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s out an interpretative analysis of narratives in ‘media talk’, here defined as a broadcast output in the form of ‘talking’. The narrative analysis is composed of four dimensions: thematic, structural, actor and agency levels. What started as an effort to study a political debate in the Central African Republic from a radio station named Ndeke Luka, evolved into an in-depth reflection of how competing, clashing and counter peacebuilding narratives can take form. One particular transcript of a radio programme is hereby used to exemplify and illustrate how this analytical framework is operationalised. It is not intended, though, to offer any generalisation claim as this study is a work in progress. While interrogating the ways peacebuilding narratives in ‘media talk’ can be detected, this paper goes beyond the sharing of a particular case. This model makes it possible to apprehend the nuances of ‘media talk’ as a contesting and disputing space for diverse narratives. As a point of departure, it claims that the ideas of peacebuildings (in plural) relate to experiential practices. Research in ‘media talk’ constitutes a relevant arena for mapping emerging narratives of conflict and peace." (Abstract)
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"Young people in the West are more likely to encounter religion in videogames than in places of worship like churches, mosques or temples. Lars de Wildt interviews developers and players of games such as Assassin’s Creed to find out how and why the Pop Theology of Videogames is so appealing to mod
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ern audiences. Based on extensive fieldwork, this book argues that developers of videogames and their players engage in a ‘Pop Theology’ through which laymen reconsider traditional questions of religion by playing with them. Games allow us to play with religious questions and identities in the same way that children play at being a soldier, or choose to ‘play house.’ This requires a radical rethinking of religious questions as no longer just questions of belief or disbelief; but as truths to be tried on, compared, and discarded at will." (Publisher description)
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"This open access book explores how children draw God. It looks at children's drawings collected in a large variety of cultural and religious traditions. Coverage demonstrates the richness of drawing as a method for studying representations of the divine. In the process, it also contributes to our u
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nderstanding of this concept, its origins, and its development. This intercultural work brings together scholars from different disciplines and countries, including Switzerland, Japan, Russia, Iran, Brazil, and the Netherlands. It does more than share the results of their research and analysis. The volume also critically examines the contributions and limitations of this methodology. In addition, it also reflects on the new empirical and theoretical perspectives within the broader framework of the study of this concept. The concept of god is one of the most difficult to grasp. This volume offers new insights by focusing on the many different ways children depict god throughout the world. Readers will discover the importance of spatial imagery and color choices in drawings of god. They will also learn about how the divine's emotional expression correlates to age, gender, and religiosity as well as strategies used by children who are prohibited from representing their god." (Publisher description)
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"This open access book brings into dialogue migration and religion scholars with spiritual leaders and representatives of faith-based organizations assisting refugees. Migration has always been part of spiritual development. The current 'refugee crisis' has brought to the fore debates regarding the
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role of religion in defining difference, linking the 'refugee crisis' with Islam, and fear of the 'Other.' Many religious leaders and politicians invoke religious values and call for strict border controls while many humanitarians use religious values to welcome and assist refugees. This book focuses on politics and discourses mobilized by religious beliefs; lived experiences of religion; and faith actors' responses to forced migration." (Publisher description)
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"In this ground-breaking volume, the authors explore two sides of religion: the ways in which it contributes to violence against women and girls (VAWG) and the ways it counters it. Recognising the very real impact of religion on the lives of women and girls, it prioritises experiences and learnings
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from empirical research and of practitioners, and their activities at grassroots-level, to better understand the nature and root causes of VAWG. Drawing on research done in Christian and Muslim communities in various fragile settings with high religiosity, this book avoids simplistically assigning blame to any one religion, instead engaging with the commonalities of how religion and religious actors influence norms and behaviours that impact VAWG. If the sustainable development goal of ending all forms of VAWG is to be achieved, how should actors in the international development sector engage with religion and religious actors? This book unpacks the nature of religion and religious actors in relation to VAWG, with the aim of giving greater clarity on how to (and how not to) engage with this crucial issue." (Publisher description)
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"México es por 14 años consecutivos uno de los países más peligrosos para ejercer el sacerdocio. Son 7 los sacerdotes asesinados durante este sexenio 2018-2022. En el último año se dieron cerca de 800 extorsiones, amagos y amenazas contra sacerdotes en la República mexicana, principalmente lo
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s motivos de estos delitos están vinculados a fraudes y apropiación ilícita de recursos de las víctimas necesarios para el ejercicio de su ministerio. En el 2022 destacaron las declaraciones de los mismos obispos que fueron impedidos en su derecho de circulación por retenes del crimen organizado. Mayores detalles fueron proporcionados por el cardenal José Francisco Robles Ortega, arzobispo de Guadalajara y Sigifredo Noriega Barceló, obispo de Zacatecas y Rafael Sandoval Sandoval, obispo de Autlán, quienes manifestaron haber sido detenidos y que el los cárteles que operan en el norte del Estado de Jalisco y Zacatecas exigen derecho de piso a los párrocos; las cuotas podrían ascender a la mitad de las colectas que se recaudan, producto de fiestas patronales que son una fuente principal de recursos para muchas parroquias y comunidades católicas del país. En el sexenio 2018-2022 se registran alrededor de cerca 24 agresiones semanales a templos y comunidades católicas." (Introducción)
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"In Deutschland existieren seit der Reformation zwei große christliche Kirchen – die evangelische und die katholische. Im öffentlichen Leben sind sie einflussreiche gesellschaftliche Akteurinnen, sei es in den Bereichen Wohlfahrt, Bildung, Medien oder Kultur. Gleichzeitig schwinden ihre Mitglied
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erzahlen rapide und Skandale überschatten Versuche, Reformprozesse umzusetzen und Vertrauen zurückzugewinnen. Die Problemlagen, mit denen die Kirchen in Deutschland konfrontiert sind, erstrecken sich auf verschiedene Themen. So etwa die Aufarbeitung von sexuellem Missbrauch an Kindern und Jugendlichen, wo sich die Frage nach institutioneller Verantwortung stellt. Zudem erschwert der Rückgang von Kirchensteuereinnahmen die Finanzierung kirchlicher Aufgaben. Schließlich birgt die Umnutzung von Kirchengebäuden neue Konflikte und Potenziale." (Verlagsbeschreibung)
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