"Este mapeamento foi estabelecido com os seguintes objetivos: contribuir com uma visão global na Pan-Amazônia, suas culturas, seus povos, superando visões fragmentadas e favorecer o testemunho de uma plena comunhão eclesiástica e de toda uma pastoral na bacia amazônica; oferecer um amplo panor
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ama da presença, da identidade e da ação da Igreja na Pan-Amazônia; incentivar a cooperação com outras instituições nacionais e internacionais na preservação da identidade dos povos amazônicos. Mais especificamente, esse processo visa a favorecer a análise, a reflexão e o diálogo sobre a realidade socioeconômica, política e cultural-religiosa; a estimular uma visão Pan-Amazônica que supere a fragmentação; fortalecer o protagonismo dos povos indígenas, ribeirinhos, afrodescendentes e demais grupos para a elaboração de propostas para seu tecido sociocultural; a fortalecer a organização social e a transformação da realidade; a proporcionar uma base de dados para o planejamento de atividades educativas, organizativas e mobilizadoras de projetos e processos; a produzir mapas gerais e específicos da presença e ação da Igreja na Pan-Amazônia, entre outros." (Introdução, página 2)
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"A Pastoral da Comunicação (Pascom) pode ser entendida em diversos sentidos, caracterizando-se como uma pastoral com um campo de ação ilimitado, pois são muitas as possibilidades de atuação da Pascom. De modo que podemos entendê-la como um conjunto de ações de comunicaçãorealizadas dentr
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o de uma comunidade eclesial. Não é apenas mais uma pastoraldentro da paróquia ou diocese, mas uma pastoral com vocação para a integração entre as demais pastorais, movimentos e comunidades. É a pastoral do ser e do estar em comunhão com toda a comunidade." (Slide 10)
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"En el pressnte artículo buscamos motivar un camino juntos, adentrando en el espíritu sinodal y en la 'canoa amazónica' para descubrir las riquezas y las amenazas que sufre este territorio, para reflexionar el camino comunicativo que debemos realizar como comunidades religiosas y como Iglesia par
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a llegar a una comunicación intercultural panamazónica" (Página 45)
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"Die Anpassungsdynamik, die Verankerung in der brasilianischen traditionellen Kultur und dem Ethos, und andererseits die Durchlässigkeit für die Globalisierung, die Fähigkeit, auf individuelle Bedürfnisse direkt zu reagieren, all dies trug dazu bei, dass sich der Pentekostalismus neu formte und
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eine wichtige Rolle in der Öffentlichkeit eroberte. Die Pfingstbewegung bietet heute in Brasilien eine breite Palette von Stilen, Theologien, Liturgien und Angeboten, die zu den unterschiedlichsten sozioökonomischen, kulturellen, geschlechtsspezifischen und ethnischen Gruppen in der Gesellschaft passen [...] Religiöse Pluralisierung, Expansion der Pfingstkirchen und die Intensivierung des interreligiösen Wettbewerbs stimulierten die Gemeinschaft und führten zu einer Neubelebung des Katholizismus vor allem durch die Charismatische Erneuerung. Diese Strömung innerhalb der katholischen Kirche hat die Evangelisationstätigkeit der Katholiken mithilfe von elektronischen Medien verstärkt, führte zu einem größeren Engagement in der Parteipolitik und zu Investitionen in die Verlags- und Musikbranche. Diese katholische Reaktion trug nur mäßig dazu bei, den sozialen und religiösen Handlungsspielraum der Pfingstler sowie die Intensität und Geschwindigkeit ihres Wachstums zu reduzieren. Die Ausbreitung der Pfingstbewegung setzt sich in der Tat fort, vor allem bei den ärmeren Schichten, die daran interessiert sind, die Prekarität und soziale Gefährdung, die sie sowohl religiös als auch gemeinschaftlich erfahren, zu überwinden." (Seite 195-196)
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"Ce travail se propose un double objectif d’étudier la communication dans les organisations en réseau et identifier un modèle structurel et stratégique applicable à la pastorale communicationnelle au Burundi. Il s’agit de tenter de proposer des aspects pastoraux réticulaires sur base d’u
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ne flexibilité organisationnelle et une fluidité communicationnelle. En vue d’arriver à la proposition d’une pastorale de la communication en réseau au Burundi, nous entreprenons de: 1) Étudier l’organisation en réseau; 2) Développer la communication dans les organisations en réseau; 3) Produire une étude de la communication pastorale de l’Église du Burundi en vue de relever ses forces et ses faibles des structures en considération, les opportunités et les menaces inhérentes à l’environnement pour une éventuelle structuration en réseau; 4) Proposer des éléments structurels et stratégiques pour une pastorale de la communication en réseau au Burundi." (Objectifs, page 9-10)
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"[...] De hecho, aquí se aborda no poca de la perspectiva histórica del nacimiento y desarrollo de las radios católicas en España. El medio católico no tiene otra identidad más que los presupuestos de evangelización en los que se inscribe. ¿Por qué existen radios católicas? ¿En qué medid
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a son complementarias a lo católico en la radio? Nos estamos enfrentando al problema de la identidad persuasiva: cómo conseguir un objetivo a través de la influencia que ejercen los discursos sobre los ámbitos racionales y afectivos de los demás. Nuestra reflexión sobre el añadido del contexto, una sociedad pluralista, se encuadra en el presupuesto de que no podemos pensar que existen radios católicas –entendido lo católico como iniciativa de individuos católicos– porque el sistema de radio pervierte de tal manera el medio que sólo este adjetivo es capaz de subsanar las deficiencias de lo sustantivo. La identidad no es, por tanto, excluyente, ni creadora de conflicto. Es, por naturaleza, integradora y potenciadora de las posibilidades del medio, la radio. La identidad no puede ser creadora del conflicto dentro de las organizaciones radiofónicas. La identidad se acepta como presupuesto de actuación. En este sentido, la identidad, y el ideario como texto, debe ser pedagógicamente presentado a los productores del medio. Es importante crear un clima favorable a esa personalidad. Otra cuestión es la de las formas de identidad, que nacen de la experiencia. La experiencia es un valor fundamental para el desarrollo de las formas y modos de identidad." (Descripción de la casa editora)
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"This study investigates the intercultural communication dimension of the life and mission of Arnold Janssen. This qualitative study involves a textual analysis on the relevant data and verbal descriptions about Janssen’s life and mission. The results of the study show that the seed of Janssen’s
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intercultural communication was primarily rooted in his parents. Being born in a family that was enveloped by a culture of prayer and a culture of peace, Janssen cultivated an intercultural sensitivity. This seed sprouted in his personality and spirituality. It revealed that Janssen was an intercultural-and-receptive person, interested in ethnic groups, cultures, beliefs and nationalities which were different from his own. Such interests were founded by a venturesome spirit which allowed him to welcome the unfamiliarity of the other and to value such differences. Janssen’s intercultural communication dimension, then, characterizes his legacies for the Divine Word Missionaries. With the missionaries, ‘missionary letters’ were Janssen’s primary means of communication. This was a significant medium in his intercultural communication. The researcher finds that Janssen’s intercultural communication was contained in his practice of mission as dialogue. Through the lenses of mission, Janssen’s dialogue competence enabled him to bridge differing views about mission and encourage missionaries to do the same. Hence, the same spirit of dialogue as a way of doing mission has since become the spirit of the SVD and has had several implications on the formation of SVD members." (Abstract)
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"This document is a tool that helps to create a vision and common actions in communications aimed at answering the challenges we face as Comboni missionaries in today’s Europe. This tool is flexible and must be adapted to the concrete realities of each country and of each publication, be it on pap
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er or digital, or in other communication activities. The plan is divided into six steps. The first defines the mission, the vision and the values of the publication. The second step deals with the gathering of information and describes the essential elements of the publication as related to the context in which it operates. In the third step, we identify the true audience, or the one we want to reach. In the fourth step, specific communication objectives for each segment of the public are defined. Then, actions are programmed, keeping in mind strategies, messages, channels and formats. Finally, we have an evaluation of the efficacy of the process of communications judged by the results." (Introduction)
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"Radio Pacis went on the air in October 2004 and quickly became the most popular radio station in the [Arua] region, in part because the station broadcasts on three frequencies in all six local languages: Acholi, Alur, Madi, Kakwa, Lögbara and English. In turn, Radio Pacis has crossed more than jus
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t national and linguistic borders; the station’s highest listening percentage is in the overwhelmingly Muslim area of Yumbe. Ms. Meyer [the administrator of Radio Pacis] posits that this success across many demographics is because local people of all religious stripes appreciate the station’s commitment to “accuracy, truth, and balance” in a media landscape dominated by propaganda, bribery and superficiality. In addition, Ms. Meyer and Father Pasolini refused early pressure to hire only Catholics; Protestants and Muslims serve in prominent management positions at the station. For Father Pasolini, this inter-religious workforce reflects West Nilers’ general inter-religious harmony. “We live together! We plan together! We stay together! This is the real Uganda!” he says."
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"Radio Veritas Asia-Myanmar Service (RVA-MS) had been broadcasting socio-political and religious programming in Shortwave (SW) since November 11, 1978. However, on 30 June 2018, RVA stopped broadcasting in SW and migrated to the internet-based multiplatform broadcasting along with the use of Social
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media. Based on the researcher’s experiences working in RVA-MS, personal observations and the country’s recent developments, this study tries to find out differences between SW and online broadcast, challenges in migrating from SW technology to that of online and its consequences, and future perspectives of this present development i.e., online-based multiplatform broadcast both using websites and social media. Both experiences in SW and Online of RVA as a producer, and data analysis from personal interviews of selected cyber missionaries show that engaging in online ministry in Myanmar is found to be positive and favorable in many ways especially young people and creating a new group of participants. This study determines future online communication ministry of the Myanmar Church and to integrate to an “Online Church” through collaboration and communication by realizing the individual online/cyber missionaries, media professionals and allocating the resources." (Abstract)
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"Literature on Latin American social movements has discussed the contributions of post-Second Vatican Council (SVC) (1963–1965) progressive branches of the Catholic Church in the formation of indigenous movements. However, this literature has largely ignored discussions on the intervention of non-
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SVC and conservative branches of the Catholic establishment. This article illustrates the role of the modernizing educational program Acción Cultural Popular (ACPO) (1949), a Catholic organization aligned with conservative forces of the Colombian State and developmental agencies from abroad, in the formation of the indigenous movement of the department of Cauca by Misak and Nasa indigenous people, who pioneered the indigenous movement in the country. ACPO provided educational tools and contacts that contributed to the creation of the indigenous movement of Cauca in the 1970s. However, it also promoted problematic technologies that affected indigenous territories and modes of understanding indigenous cultures that belittled the traditions of the Misak and Nasa indigenous people." (Abstract)
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"While Pope Benedict XV's "Maximum illud" addresses particularly mission, the encyclical can be read also from a communication and media perspective. Such a reading offers many insights into the communicative engagement. The author further expands on the enyclical's resonances in Roman documents on
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communication throughout the 20th century." (Abstract)
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"La historia del diario católico Presencia está íntimamente ligada a la historia de Bolivia, en una época de grandes turbulencias políticas. Nació en un tiempo nuevo, en pleno parto de la Revolución Nacional, y fue testigo de la lucha de los bolivianos por la conquista de la democracia de las
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décadas siguientes. Testigo y protagonista, porque siempre estuvo presente con su voz orientadora en la defensa de los valores democráticos y los derechos humanos, civiles y políticos [...] [El libro] no pretende ser una historia completa y definitiva de ese periódico, sino un esbozo que intenta rescatar del olvido los testimonios de la gente que hizo posible esa maravillosa experiencia. El libro recoge también la visión de los periodistas del convulso medio siglo del que fueron testigos privilegiados –la “historia de una diaria presencia”–, traducida en la cobertura de la época en que Bolivia vivió la “pasión, muerte y resurrección de la democracia”. Al mismo tiempo, quiere ser un homenaje a grandes maestros del periodismo, como Huáscar Cajías Kaufmann y Alberto Bailey Gutiérrez, que convirtieron una modesta redacción en la escuela de periodismo de la que carecía Bolivia, y que hicieron del culto a la verdad, la justicia, la solidaridad y el servicio a los demás, es decir de los grandes principios de la ética periodística, la mejor seña de identidad a la que puede aspirar un medio de comunicación." (Cubierta del libro)
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"The Church should continually take advantage of the on-going digital revolution to advance her goals cf propagating the good news and salvation' of souls (salus animarum). Priests have a responsibility to explore the potentials of social media in realizing the objectives of new evangelization. Usin
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g new media strategically involves planning, leaming, listening, contributing to public discourse, challenging falsehood and maintaining ethical standards." (Conclusion, page 128)
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"Following the proposal of the Pan-Amazon Church Network (REPAM), the document is structured on the basis of three conversions to which Pope Francis invites us: the pastoral conversion to which he calls us in the Apostolic Exhortation Evangelii Gaudium (see-listen); the ecological conversion which t
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he Encyclical Laudato Si’ urges, setting the course (judge-act); and the conversion to church synodality detailed in the Apostolic Constitution Episcopalis Communio, that guides the walking together (judge-act). This Working Document is the fruit of a long process that includes the drafting of the Preparatory Document for the Synod in June 2018; and an extensive survey of Amazon communities." (Pages 3-4)
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"The media's coverage of religion is an important question, given the central role which news media play in ensuring that people are up-to-date with religion news developments. The book examines it in different countries. After an introductory section looking at trends in religion news in print, on-
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line journalism, and as a subject of foreign news, the book surveys religion reporting in five key countries: USA, Russia, India, China, & Nigeria. The book then looks at media events through the cases of the election of Pope Francis, and the death of rabbis. The book addresses the question of the influence of religion reporting in politics; the impact of religion reporting upon religious identity; and the role of social media - through looking at case studies in France, Malaysia, Saudi Arabia, and Israel." (Publisher description)
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"Primeiro, precisamos de uma 'Metanoia digital', isto é, uma mudança de mentalidade, uma visão de mundo que amplie nossa compreensão da realidade, especialmente no que se refere à fé e à rede. Depois de uma experiência transformadora nós temos a tendência a nos tornarmos seguidores e espal
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har a boa nova, pois aquilo que acontece em nós é tão maravilhoso que sentimos a necessidade de compartilhar com os outros. Então, o segundo passo, 'Uma Igreja em saída', é cada um de nós exercer a missão de ser a igreja em saída, como pede Papa Francisco, com o desafio de conectar-se à vida das pessoas. Antes de querermos anunciar qualquer coisa a alguém, precisamos conhecer esse alguém. Aqui entra o terceiro passo, 'Com quem compartilhar?', que traça o perfil desse jovem de quem queremos nos aproximar. Após essa escuta e aprendizado, no quarto passo refletimos sobre duas questões difíceis de separar, pois se interpelam: O que e como compartilhar? Só informações? Não, pois o jovem tem acesso rápido a qualquer conteúdo disponível na internet. Então, o que devemos comunicar? O testemunho de uma vida em Cristo. Por fim, vamos refletir sobre a maneira de nos comunicarmos com a juventude mais comunicativa da história: que linguagens e métodos serão mais eficazes na evangelização da geração net." (Página 59)
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"O texto é bem abrangente. Destaco alguns temas importantes: é fundamental o trabalho de todos, especialmente das mídias, em prol da unidade da Igreja; é fundamental que cada mídia consiga expressar a catolicidade; as mídias têm responsabilidades na formação da cidadania, conforme orientaç
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ão da doutrina social da Igreja; as mídias também são importantes para a catequese litúrgica, uma vez que “fazem escola” nas comunidades locais; a ética dos agentes que interagem nas mídias, particularmente na questão comercial de produtos ligados ou não à religião; cumplicidade na missionariedade da Igreja; compromisso com a Palavra, a Tradição e o Magistério, pois é isso que define a catolicidade de uma Midia que se diz a serviço da Igreja." (Dom Darci José Nicioli, presidente da Comissão Episcopal para a Comunicação e coordenador de todo o processo de composição do documento, em https://pascombrasil.org.br/aprovado-texto-de-orientacoes-pastorais-para-as-midias-catolicas-do-brasil)
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