"Investiga os efeitos de sentido, como são construídos e que valores são colocados em circulação no espaço destinado aos comentários nas transmissões ao vivo das missas pelo Facebook. Busca entender como, ao longo da transmissão, acontecem as interações entre público, padre e plataforma
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no espaço dedicado aos comentários. Toma como corpus os comentários das lives das celebrações transmitidas através da página do Padre Anderson Gomes, responsável pela administração da Paróquia Nossa Senhora do Perpétuo Socorro, em Vila Velha (ES). Constitui pesquisa documental, a partir dos posts extraídos da página, com recorte feito após o levantamento das transmissões das missas realizadas no período de um ano, entre 01 de outubro de 2017 e 30 de setembro de 2018. Analisa a transmissão ocorrida no dia 1o de julho de 2018. Trata os dados de forma qualitativa, à luz do referencial teórico e metodológico da sociossemiótica, de Eric Landowski, A.J Greimas e colaboradores. Tem como hipóteses que a experiência religiosa on-line do público está vinculada à experiência off-line e que a interação entre os sujeitos acontece não só através dos regimes de manipulação e programação, mas também a partir do regime de ajustamento." (Resumo)
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"Poland is one of the most Catholic countries in the world. 33 million out of its 38 million people (92.9% of its population) declare themselves to be Roman Catholic. Church initiatives for the needy, whether poor or immigrants, are everywhere. The Church is a robust and influential institution, str
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engthened by the pontificate of the Polish Pope, John Paul II, who is considered not only a saint but also a national hero. In many aspects, Poles could be put as an example for Catholics in other countries. But there is an issue in which the Church is not at the vanguard: the fight against sexual abuse. Recent cases have eroded the solid trust Polish people put in their Church. More recently, the documentary Tell No One, released in two parts in May 2019 and May 2020, was a turning point, and the confidence in the institution visibly plummeted. This case study tells the recent story of the issue of sexual abuse by Catholic clergy in Poland, its lights and its shadows. The paper ends with some suggestions for a trust recovery strategy, as recommendations for both Church authorities and their communication offices." (Abstract)
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"Com uma linguagem simples e acessível, a obra faz uma cuidadosa análise da práxis comunicacional da Igreja e busca compreender como a comunicação se tornou um dos núcleos de reflexão e ação eclesiais. “O livro nasceu a partir de um caminho de acompanhamento, escuta e diálogo sobre a mis
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são e a pastoral de cristãs e cristãos em várias regiões do Brasil. Com isso, pude perceber a importância de aprofundar a reflexão sobre o agir da Igreja a partir do olhar da comunicação, para que ela seja o eixo articulador e propulsor das diversas pastorais e de suas expressões”, destaca Sbardelotto.
O livro está dividido em três partes. A primeira delas – “Comunicação e fé hoje: por quê? Para quê? Com quem” – reflete sobre as raízes da comunicação, a partir de uma releitura comunicacional da Criação do mundo e do relato da Anunciação-Encarnação, buscando entender a ação de um “Deus comunicativo”. Sbardelotto também analisa, nesta seção, a comunicação encarnada de Jesus e elementos de uma espiritualidade igualmente encarnada do comunicador cristão. E, para concluir, tece críticas à “mundanidade comunicacional” e a certas expressões de um “catolicismo de massa”, revelando que “evangelizar não é mercadejar”.
Na segunda parte, o foco é a “A alegria de comunicar: o Papa Francisco e a comunicação”. Nesses capítulos, o autor aprofunda o olhar sobre a comunicação do papa, seus gestos e palavras. Para isso, analisa os principais documentos do atual pontífice, a partir do olhar da comunicação.
Por fim, na terceira parte, o livro aborda o ambiente comunicacional contemporâneo, convidando a “Comunicar o Evangelho em tempos de rede”. Inspirando-se no pensamento comunicacional de Francisco, Sbardelotto convoca a uma “revolução da ternura” no âmbito da comunicação, desafiando os leitores e leitoras a serem “samaritanos comunicacionais” e a fazerem uma “opção comunicacional pelos pobres”. Analisa, também, o preocupante fenômeno das fake news e do ódio em rede, desafiando a pensar o “sentido relacional da verdade” e a pôr em prática uma “boa comunicação”, com tudo o que essa expressão implica." (https://centroloyola.org.br)
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"O escopo desta pesquisa abarcou algumas narrativas digitais do catolicismo no Facebook, buscando compreender a construção do imaginário da religião Católica na visibilidade mediática, a partir do contexto da pós-modernidade, pelos meios digitais. O corpus da pesquisa é composto por análise
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s de fanpages ligadas ao catolicismo no período de 2016 a 2020, com destaque para as mudanças ocorridas na Igreja Católica causadas pela pandemia de Covid-19 no mundo. A problemática central da pesquisa assenta-se nas seguintes perguntas: Em que medida e sob quais procedimentos de comunicação, mediados pelas tecnologias, há mudanças no imaginário e no comportamento da religião Católica em razão de sua inserção na cibercultura? Há deslocamento de espaço no acesso aos bens da fé do catolicismo? O diálogo estabelecido nas redes e/ou o consumo dos bens da fé sinalizam um novo cenário da Igreja? A hipótese inicial concentra-se na ideia de que as redes sociais estão formando um complexo esquema de transmutações rápidas no catolicismo, do local das manifestações de fé para o glocal das experiências de fé. Devido à natureza híbrida do objeto de análise, o referencial conceitual utiliza como alicerces a teoria do glocal e da visibilidade mediática desenvolvida por Eugênio Trivinho, sob inspiração na sociodromologia fenomenológica, e a teoria das narrativas digitais de Paul Ricoeur e Janet Murray. Para a compreensão das redes, a análise apoiou-se em Manuel Castells; e das redes sociais, em Raquel Recuero. Além disso, foram utilizadas as obras de teóricos como David Harvey e Fredric Jameson, no que tange à teoria e à crítica da modernidade e pós-modernidade; e de Cornelius Castoriadis, Maffesoli e Juremir Machado Silva, para tratar da teoria do imaginário. Para a compreensão do fenômeno religioso e da religião mediática, a análise recorreu às contribuições de Mircea Eliade, Peter Berger, Pierre Bourdieu e Luís Mauro de Sá Martino. Para a compreensão de consumo religioso, apoiou-se em Dom Slater, Nestor Canclini e Luiz Peres-Neto. Os conceitos de narrativas digitais, redes sociais, catolicismo, sagrado, cibercultura, cyberspace, dromocracia, glocal, hibridação, compressão do espaço-tempo foram necessários para o entendimento das manifestações narrativas do catolicismo nas redes sociais. Os resultados da investigação apontam para dados novos, entre os quais de que há uma nova configuração da religião Católica mediada pelas redes sociais, com contornos renovados nos ambientes interativos, em que o “controle” religioso muda o locus da cátedra para o fiel, que dita a mensagem a ser consumida." (Resumo)
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"Für Journalisten gehört Honduras zu den gefährlichsten Ländern der Welt. Das gilt besonders für diejenigen, die sich für Menschenrechte und Demokratie einsetzen, wie die Mitarbeiter von Radio Progreso, eines der letzten unabhängigen Medien des Landes. Jeden Tag schweben sie in Lebensgefahr."
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(Seite 6)
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"Was wollen wir mit den Thesen erreichen? Sie sind eine Momentaufnahme auf die Digitalität. Sie müssen ständig fortgeschrieben werden, weil die Entwicklungen ungeheuer agil sind. Sie beinhalten auch keine umfassende theologische Deutung der Digitalität. Die vorliegenden Thesen sind aber ein Disk
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ussionsbeitrag, der die Schnittmenge zwischen Digitalität und KI einerseits und dem christlichen Menschenbild andererseits, das den Menschen in seiner Transzendenz versteht, skizziert. Als Kirche stecken wir also quasi einen Claim in Sachen Digitalität ab. Zusammenfassend stelle ich fest: Digitalität und KI müssen nicht in einer Dystopie enden. Sie können für das Wohl der Menschen und unserer Gesellschaft eine große Wirkung entfalten. Unter dem Anspruch menschendienlicher und sachgerechter Technologie-Gestaltung muss sich keiner vor dieser technischen Umwälzung fürchten. Denn Digitalität und Künstliche Intelligenz stehen im Dienst des Geist-begabten und Selbst-bewussten Menschen. Kommunikations- und Medienkompetenz helfen bei deren Entfaltung." (Bischof Gebhard Fürst, Seite 2)
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"During the past 50 years, through the various activities organized by the FABC, such as seminars, workshops, colloquia, …. etc. the dream of the Asian bishops to be in greater solidarity has borne immense fruit. Normally, once in every four years, the FABC holds its Plenary Assemblies. By its sta
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tutes, a Plenary Assembly is considered as the body with the highest authority within the FABC structure. Up to date, there had been eleven such Assemblies, the last one being held in Colombo, Sri Lanka, in 2016. Only the bishop delegates from the Conferences have a vote in such Assemblies, and every such Assembly has issued a Final Statement, voted by the participating bishops. As such, these Plenary Assembly Statements can be considered as formal statements that have the authority of the FABC." (Introduction, page v)
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"The authors contributing to this book do not mean to provide solutions to the pandemic. We mean only to offer resources, based on our studies and experiences, to help our readers to better cope with situations resulting from this crisis, and to assure you that even in the darkest moments of humanit
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y our faith is not hopeless. The aim and purpose of this book transcends the conventions of scholarship. It pertains to faith and humanity, not industry." (Page 7)
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"Die strengen Einschränkungen [aufgrund der COVID-19-Pandemie], die wir als katholische Kirche solidarisch mittragen, machen vieles, das uns bisher vertraut und selbstverständlich war, zurzeit unmöglich. Eine der schmerzlichsten Erfahrungen dabei ist der Verzicht auf die gottesdienstlichen Versam
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mlungen in unseren Kirchen. Umso erfreulicher ist es, dass es durch die modernen Medien möglich ist, vielen wenn auch fern vom Kirchenraum so doch nahe vor den Bildschirmen die frohe Botschaft zu verkünden und ihnen auf diese Weise Anteil zu geben an Christi Heilswerk. Daher gilt zunächst ein großer Dank all denen, die sich vielleicht zum ersten Mal auf dieses ungewohnte Terrain begeben, um mit Kreativität und missionarischer Bereitschaft zum Neuen diesen Dienst tun. Nachdem aber noch „kein Meister vom Himmel gefallen“ und „gut gemeint“ leider nicht immer automatisch gleich „gut“ ist, erscheint es ratsam, auf einige wichtige Grundregeln zu verweisen, die vom Referat für Gottesdienstübertragungen zusammengestellt wurden. Alle, die sich zum Streamen von Gottesdiensten aus ihren Kirchen entschließen, werden gebeten sich daran zu orientieren." (Seite 1)
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"Every year, on the occasion of World Communication Day, the Pope sends a special message. For the last six years, those messages focused on the current state of the communications and public relations, have been sent by the pope Francis. Already in 1957, when the pope Pius XII presented media as
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wonderful inventions” and “gifts from God,” the Catholic Church became more open to the use of media for public outreach. Stressing the dangers that occur in public relations and media, The Pontifical Council for Social Communications published in 2002 two documents: Ethics in Internet and The Church and Internet. Those documents present the cyberspace as a “new adventure” not being deprived of dangers. On the occasion of the 48th World Communication Day, pope Francis sent an encouraging message to the Church, inviting its members to “boldly become citizens of the digital world.” In such a context, this paper explores the need for crisis communication in situations, especially referring to the Church and its members being accused of corruption and scandals, often in a biased and exclusionary way." (Abstract)
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"In this book we are looking at leadership change and sustainability of the Catholic Church’s media projects in Eastern Africa from the business management perspective. As a matter of fact, we must appreciate how much the Catholic Church has demonstrated entrepreneurial leadership through her medi
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a projects. However, we do not limit ourselves to the media: this study argues that the Catholic Church in Eastern Africa has many projects which are entrepreneurial in nature, and they too must be appreciated and taken on board as we continue with the discussion. Basically, this book is a blend of ideas categorized in two main parts as follows. Part 1 is enriched by data from qualitative research which was conducted in the region in 2014 through the National Communications Departments of the Bishop’s conferences in the AMECEA region [...] Part 2 is an analysis of a pool of academic literature on the subject. As it is normally done with any literature review, here we attempt to draw more insights from scholars’ findings and recommendations so that we too may be better informed for our practice now and for the future. As such, the second part of the book dwells on the same issues but with a scientific eye on business management. In fact, chapters in this part are dedicated to looking at current trends in business management and entrepreneurship, appreciating what scholars have found out in the business world and what they are giving as recommendations for future sustainability of projects that are entrepreneurial in nature." (Summary of the book, pages 9-11)
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"En el primer momento de nuestra investigación plantearemos un estado de situación de la pastoral de la comunicación, analizando algunos documentos del magisterio pontificio desde comienzo del siglo XX hasta nuestros días. Presentaremos las perspectivas y las actitudes de la Iglesia en su víncu
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lo con los medios de comunicación y las líneas pastorales propuestas para afrontar los desafíos culturales suscitados por el impacto de las tecnologías de la comunicación en cada momento de la historia [...] Hemos dicho que somos testigos de los cambios culturales que han producido las tecnologías de la comunicación, pero ¿qué entendemos por el concepto de cultura? A partir de algunos autores, en un segundo momento profundizaremos brevemente en esta noción, a la luz de las ciencias humanísticas, de la antropología y la sociología. Presentaremos también la evolución de este concepto en el magisterio eclesial desde el Concilio Vaticano II hasta nuestros días, llegando a la definición de cultura que propone Papa Francisco en la exhortación Evangelii Gaudium, asumiendo el valioso aporte elaborado por el magisterio latinoamericano. A continuación presentaremos una descripción de la cultura comunicativa actual a la luz de tres autores, Henry Jenkins, Ruggero Eugeni y Luciano Floridi, quienes han investigado las tecnologías de la comunicación y su impacto en el hombre y la sociedad. Por último, presentaremos el aporte de Massimiliano Padula y Filippo Ceretti, que propondrán un retorno a la dimensión antropológica de la comunicación a la que llamarán humanidad medial [...] Luego de adentrarnos en este contexto comunicativo y su impacto en la cultura, la pregunta se hace evidente: ¿cómo pensar una pastoral de la comunicación en esta cultura postmedial? A partir de este análisis intentaremos presentar en el último capítulo algunos elementos para diseñar una pastoral medial hoy. Desde la perspectiva antropológica de las tecnologías de la comunicación, buscaremos reconocer cuál es el kairós propio de este tiempo que nos toca vivir, proponiendo algunos criterios para diseñar una pastoral medial con un nuevo estilo evangelizador a la luz de las enseñanzas de Papa Francisco. No es nuestra intención proponer una guía exhaustiva sobre cómo elaborar y establecer un plan de comunicación eclesial, sino presentar algunos elementos que sirvan como “materia prima” para la reflexión y el discernimiento sobre cómo llevar adelante una pastoral de la comunicación que sea evangelizadora en y de la cultura postmedial." (Introducción, página 6-7)
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"Ich träume von einem Amazonien, das für die Rechte der Ärmsten, der ursprünglichen (autochthonen) Völker, der Geringsten kämpft, wo ihre Stimme gehört und ihre Würde gefördert wird. Ich träume von einem Amazonien, das seinen charakteristischen kulturellen Reichtum bewahrt, wo auf so unter
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schiedliche Weise die Schönheit der Menschheit erstrahlt. Ich träume von einem Amazonien, das die überwältigende Schönheit der Natur, die sein Schmuck ist, eifersüchtig hütet, das überbordende Leben, das seine Flüsse und Wälder erfüllt. Ich träume von christlichen Gemeinschaften, die in Amazonien sich dermaßen einzusetzen und Fleisch und Blut anzunehmen vermögen, dass sie der Kirche neue Gesichter mit amazonischen Zügen schenken." (Seite 7)
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"Presentamos a ustedes esta versión popular que integra el documento final del Sínodo para la Amazonía (DF) y la exhortación apostólica del Papa Francisco “Querida Amazonía” (QA), como un solo llamado integral. Uno sin el otro no está completo, por ello deben ser trabajados siempre de man
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era conjunta, pues en uno está el programa a seguir para los próximos años (DF), y en el otro (QA) está el llamado firme del Papa a acompañar sus sueños (social, cultural, ecológico y eclesial) que son sus directrices mayores para la Iglesia en la Amazonía y en todo el mundo." (Página 2)
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"The role of the institutional communicator in the Church today has a special relevance derived from the credibility crisis suffered by this institution. A greatly increased awareness to this theme leads to the discovery of profound and essential dimensions of this role, which are discussed in this
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article. The focus is on the credibility of the communicator, who, on one hand is called to take full responsibility for what he says, but on the other hand speaks in the name of and through a collective subject—the Church or one of its specific constituent parts—that doesn’t always receive much appreciation from its numerous audiences; it is actually often perceived to be “biased” as an institution, it is widely opposed and criticized. An in-depth analysis regarding the role of credibility from a sociological point of view is illustrated by the application of the three roles identified by Erving Goffman—animator, author and principal—to the figure of the institutional communicator, underlining his responsibilities as communication co-leader. A comparison with the concept of translator as a mediator illuminates other characteristics of the communicator, and functions as a basis to comment on some of the virtues (both personal and professional), which he must possess, enhancing both his credibility and efficiency. The application of the concept of creative fidelity (fidélité créatrice) from the French philosopher Gabriel Marcel, together with the interrelation between comprehension and exposition in a comprehensible manner (hermeneutics and creativity), highlights the necessity of reconsidering the importance of communication and of the communicator within the decision-making process." (Abstract)
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"Social media serves to strengthen human and social relations through connectivity, and promotes a culture of free enterprises beyond boundaries. Church recognizes that sodal media and networks are a 'gift from God'. Without authentic love, sense of unity and urgency for charity, the social media co
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uld become a clanging cymbal. From a cultural, social and global perspectives, church and social media play a vital role in personal, interpersonal, social and pastoral needs and aspects of everyday life. This article brings out the strength of social media and the opportunity it offers for the creation of safe environment, integral human development and for the fulment of the mission of the Church." (Page 55)
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"Speaking of trust in the Catholic Church necessarily leads to talking about the management of the crisis of clerical sexual abuse by its leaders. The focus is on managing responsibility and information, with case studies by Paulina Guzik and Patrick O'Brien. The first deals with the case of Poland,
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emphasizing the need for accountability and suggesting five actions to regain trust. O'Brien offers a map of the management of abuses in the 197 dioceses of the United States, and points to transparency in communication and government as a key to regaining trust. As you will read in these pages, neither the communicator nor the communication serves to mask a negative reality. The institution must justify its existence only if it is a good for society, even if it makes mistakes. This question is approached from a theological point of view: Is it still possible to trust the Church? To answer this question, Marco Vanzini highlights the tensions that characterize and define the identity of the Church: such as her divine origin and her human composition, or the inner coexistence of holiness and sin, among others. On the other hand, Gabriel Magalhães, taking a cue from passages of sacred and universal literature, invites reflection on the contrast between human and divine justice, highlighting the excessive and almost ‘scandalous’ nature of divine mercy. Faced with the reality of a certain human solidarity in evil, he explores the need for collective guilt and forgiveness as a common horizon that allows trust to be recovered at the social level.
It is precisely ‘the Church communicator’ on whom the article by Professors Gil and Gili puts the focus. His role as spokesman for an institution and bearer of a message gives him great responsibility. The credibility that he demands and needs, the authors maintain, depends to a great extent on his human and professional virtues. Creative fidelity, reliable transmission of an ideal and embodiment of the values he communicates are expected from him. Internal communication in organizations, with the transformation of the channels through which trust travels – more horizontal and collaborative than vertical and hierarchical (Botsman Citation2017) – represents a challenge for those who govern the organization. Receiving trust from the leadership in turn generates confidence in the workers. To put these ‘spirals of trust’ into action, Gara and La Porte analyze one of the most important moments in the relationship between an employee and an organization: recruitment. Trust, they say, must be considered one of the great strategic tools of the Human Resources department.
In the legal field, Moreno and Díaz show with a case study the ‘legal defense of corporate reputation’, where law and communication work in a complementary way. In recent years, especially with the digital revolution, new fields of interaction have opened up with their own followers, as well as new spaces for vulnerability (e.g. privacy, personal data, copyright…). In this context of the Internet, the authors present the crisis of reputation of an NGO linked to the Church and show how law and communication are two strategic tools of the organizations destined to collaborate. Looking at trust management in the public sector is a necessary source of inspiration for an institution like the Church. María José Canel conducts the academic interview with Steven Van de Walle on trust in public administration. He deals with a wide range of topics: from the ways of measuring trust and its typologies, to the influence of emotions on the inspiration of trust. The interview offers some comparative considerations between some other institutions, such as NGOs, and the Church. It also includes a final reflection on the new scenario created by COVID-19, which is testing citizens’ trust in the state and the health system.
In the public sphere, the management of vulnerability takes on a particular nuance in the case of high reliability organizations, entities that by their nature must avoid errors at all costs (Lekka Citation2011). Sanders takes the criteria of the HROs as her model to measure the trust that the British government has earned (or lost) with its public communication during the pandemic generated by the COVID-19, a situation that has tested the strength of social relations – especially trust toward public services – and that will merit another special issue of this journal." (Editorial: Contents of the special issue, pages 295-296)
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"Zusammen mit katholischen Journalisten gründeten wir eine Katholische Vereinigung von Medienfachleuten, und ich war Mitglied des freien Medienrates von Simbabwe, einer selbstständigen Organisation, unabhängig vom Staat, die Anleitungen gab, wie die Medien selber ethische Prinzipien durchsetzen k
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önnen. Journalisten und sonstige Medienleute sollten Beschwerden über Veröffentlichungen in den Medien durch Dialog mit den Verantwortlichen in Presse, Rundfunk, Fernsehen und Internet untersuchen und Irrtümer richtigstellen. Ich war froh, dass ich als kirchlicher Vertreter an diesem Prozess beteiligt war. Ich hoffte, dadurch auch die Beziehungen zwischen Kirche und Medien zu verbessern. Die Medien wissen oft nicht viel über die Kirche, und die Kirche ist oft misstrauisch gegenüber Medien. Seriöse Journalisten und die Kirche haben gemeinsam ein leidenschaftliches Interesse an der Wahrheit und verlässlicher Berichterstattung. Zwischen beiden muss es einen echten Dialog über die Ethik im Umgang mit der Rolle der Medien in der Öffentlichkeit geben. Wie geht man mit Nachrichten und ihrer Veröffentlichung um? Wie kann mediale Kommunikation nicht so sehr Gruppeninteressen, sondern dem Gemeinwohl dienen? Wie sollen Journalisten bei ihren Nachforschungen vorangehen? In kirchlichen Kreisen sind die Medien gefürchtet. Die Missbrauchsskandale, besonders der Schutz, den Täter angeblich in der Kirche genießen, erwecken den Eindruck, als ob die Kirche sich nicht strikt an die Wahrheit bei der Verteidigung ihrer eigenen Interessen hält. Aber was ist Sinn und Zweck der Kirche, wenn sie nicht wahrhaftig ist und man ihr nicht trauen kann?" (Seite 125-127)
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