"Immer seltener stehen päpstliche Lehrentscheidungen, Enzykliken oder Kardinalserhebungen im Fokus des öffentlichen Interesses. Immer häufiger geht es um die Person des Papstes selbst, seinen Charakter und seine Handlungen. So ist der Papst heute einer der Menschen, der weltweit am meisten fotogr
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afiert, am meisten gefilmt, über den am meisten berichtet und am meisten debattiert wird. Wenn man vom Papst sprechen will, muss man also zwangsläufig auch von den Medien sprechen. Genau das nimmt sich der Band vor. Aus der Perspektive verschiedener Professionen und Disziplinen werden Reflexionen über den Papst und die Medien interdisziplinär und multiperspektivisch zusammengeführt: Die Artikel renommierter Medien- und Kommunikationswissenschaftler, Literatur- und Filmwissenschaftler, Soziologen und Psychologen, (Kunst-)Historiker und Theologen ergänzen journalistische und biographische, künstlerische und satirische, hagiographische und zeithistorische Annäherungen prominenter Autoren." (Verlagsbeschreibung)
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"From the Vatican itself, specifically through the Pope’s profiles on social media, Catholicism has proven to have an increasingly responsive presence on the web, although Catholics are usually creative without breaking the rules in the ways they extend their religiosity into new platforms. Newly
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born digital portals have embraced new participatory tools that shape other ways of understanding communion, which is a key concept among Christian communities. Rather than dwelling on whether Catholic portals are incorporating secular strategies to foster engagement, we explore the 19 most powerful Catholic websites according to Alexa ranking, and divide them into different categories that allow us to analyse how they build communities and thus foster the concept of belonging, which is one of the aims that they pursue. Data have been collected in three different moments (2014, 2015 and 2016) where these websites, belonging to 5 languages (Spanish, English, French, Portuguese and Italian) from 9 countries have been taken into account, according to Catholic population indexes." (Abstract)
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"O ambiente digital emerge como um novo lócus religioso e teológico. Formam-se novas modalidades de percepção, de experiência e de expressão do "sagrado" em novos ambientes comunicacionais. E as práticas sociais no ambiente on-line, a partir de lógicas midiáticas, complexificam o fenômeno
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religioso. O "sagrado" passa a circular, fluir, deslocar-se nos meandros da internet por meio de uma ação não apenas do âmbito da "produção" eclesiástica nem só industrial-midiática, mas também mediante uma ação comunicacional das inúmeras pessoas conectadas. "A internet é uma realidade que já faz parte da vida cotidiana: não uma opção, mas um fato. A rede, hoje, se apresenta como um tecido conectivo das experiências humanas. Não um instrumento. As tecnologias da comunicação, portanto, estão criando um ambiente digital no qual o ser humano aprende a se informar, a conhecer o mundo, a estreitar e a manter vivas as relações [...]. A evangelização não pode desconsiderar essa realidade. E é esse fenômeno que Moisés Sbardelotto perscruta neste seu livro, de modo articulado, preciso e profundo, ao mesmo tempo." (Antonio Spadaro, SJ, diretor da revista La Civiltà Cattolica)
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"This chapter examines the history and development of Popular Cultural Action (Acción Cultural Popular, or ACPO), the multipronged project of Christian revitalization, local empowerment, and communitybased development whose radio education network, Radio Sutatenza, founded by a Colombian parish pri
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est in 1947 to address rural adult illiteracy, became Latin America’s first Catholic radio network and the model for media-based rural education and community development programs in twenty-four countries throughout Latin America, Asia, and Africa. In nearly a half century of existence, ACPO published and distributed more than six million cartillas (illustrated instructional manuals) for its five-point “Fundamental Integral Education” (EFI) program, which included Alphabet, Numbers, Health, Economy and Work, and Practical Spirituality; distributed seventy-six million copies of the newspaper El Campesino; received and answered 1.2 million letters from rural listeners and readers; graduated twenty-three thousand Colombian and foreign radio auxiliaries and community leaders from its training institutes; logged 1.4 million hours of educational broadcasting; and pressed 690,000 records. By 1990, when ACPO was forced to shutter its press and record-cutting studios and sell off its 245 radio network and buildings, it had a presence in hundreds of rural parishes stretched across the length and breadth of Colombia, and its broadcasts and educational materials were frequently acknowledged as inspiration for many a professional of rural origin. ACPO was but one among many other Colombian projects inspired by Leo XIII’s Rerum novarum (1891) and spearheaded by both laypeople and clergy that emerged in the period before Vatican II to redress longstanding social, economic, and cultural inequalities made more acute in the first half of the twentieth century by the specter of totalitarianism, economic crisis, rural migration, urbanization, and incipient industrialization. This chapter traces the history of ACPO between 1947 and 1962. It grew from modest origins, conducting adult rural literacy work and basic community-centered development in three small, Central Andean settlements supported by local in-kind contributions and a small diocesan subsidy. Gradually, it would expand into a multimedia-based educational juggernaut with transnational influence, partners, and funding lauded by Pope Pius XII in a 1953 Vatican Radio broadcast heard throughout Latin America. By the late 1950s, ACPO was held as the model for Catholic-directed, radio-based rural education and community development. ACPO’s success and eventual influence beyond Colombia’s borders was partly the result of Catholic transnational activism occurring in the decades before Vatican II. Efforts to redress the excesses of unrestrained capitalism and to build a community based in papal encyclicals such as Rerum novarum or Quadragesimo anno, even when they stopped short of advocating the kind of structural, grassroots Christian base community approach embraced by Liberation theology, I suggest, laid the foundations for participatory and transformative forms of social action that emerged after Vatican II." (Pages 245-246)
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"The scope of this paper is to present an innovative internal communication strategy applied to non-profit organisations, such as religious institutions. Strategic communicational principles led to the design of a Vocational Pastoral Teams Kit, implemented in the north of Portugal, to reinforce the
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consciousness of a Christian vocation in the local community. The Vocational Kit was implemented by the Diocesan Secretariat for Vocation - an active entity, part of the Portuguese Catholic Church, an organisation dedicated to promote awareness of the vocational meaning of life. This Kit is part of a communication plan conceived to motivate the priests in their mission, to reinforce their interaction with local members of the community connected to the local churches. The priest is the main promoter, his task is to advise catechists; animators (youth groups, preparation for Confirmation, Acolytes); parish community (pastoral family, charitable pastoral) and Christian religion teachers. In order to promote a better understanding of this case study, a theoretical framework will be developed based on Organisational Communication and Strategic Communication theories that highlight insights about the internal dimension and the local contexts. Operational concepts such as communication plans and the key factors for their implementation were also discussed. The results of the strategic communication plan will be shared along with the main conclusions that stress the value of an inside out vision on strategic communication for non-profit organisations." (Page 169)
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"Eine umfassende Medienbildung ermöglicht es, die Prinzipien der katholischen Soziallehre auch in Bezug auf digitale Medien wahrzunehmen. Einzelne wie gesellschaftliche Gruppen können so zu einem souveränen Umgang mit Phänomenen der Digitalisierung wie mit digitalen Medien befähigt werden. Medi
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en versteht die katholische Kirche nach wie vor als „Soziale Kommunikationsmittel“, die für alle Menschen eine Chance der Kommunikation und somit der Teilhabe und Entwicklung bieten. Der Beitrag der katholischen Kirche angesichts der Digitalisierung besteht daher in einem nachdrücklichen Eintreten für einen Wertediskurs und die Geltung rechtlicher sowie ethisch-moralischer Standards. Dazu gehören auch ihr Engagement für Teilhabegerechtigkeit, Medienbildung sowie einen zeitgemäßen Jugendmedienschutz." (Zusammenfassung und Ausblick, Seite 26)
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"Au second chapitre, nous avons vu que, dans l’ensemble, cette mission du journaliste se heurte à pas mal de défis dont l’identité, la qualité de l’audience, le contenu, ainsi la formation de ses agents. Le journaliste catholique travaille dans une entreprise qui, naturellement répond aux
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lois structurelles, économiques, managériales et productives précises. L’information, pour être pondue, passe par des canaux classiques qui s’imposent au journaliste catholique. Tout de même, dans le monde obnubilé par l’argent et le prestige, les journalistes sont tentés de donner la parole aux leaders plus qu’au plus petits, aux peuples puissants plus qu’aux peuples "moins avancés [...] Au troisième et au quatrième chapitre, nous avons analysé six périodiques hebdomadaires sur une période de 5 mois, pour voir combien ils parlent de l’homme des périphéries. Notre analyse du contenu révèle que le journaliste catholique va dans les périphéries mais qu’il peut encore aller plus loin. Il y a des situations encore ignorées, des laissés-pour-compte. Il ressort de cette recherche que la communication pastorale de l’Église peut encore viser plus haut, ou mieux, plus profond, vers les plus oubliés. La news value de proximité est bel et bien un critère journalistique qui gagne les lettres de noblesse car elle permet d’actualiser l’invitation du Saint-Père d’aller vers les périphéries, d’actualiser la loi d’amour, d’imiter le Bon Samaritain et de laisser les quatre-vingt-dix-neuf brebis bien portante pour aller chercher celle qui s’est égarée.285 Le critère de proximité devient le principe d’action pour la fraternité humaine et la solidarité universelle aux dépens des contraintes économiques, politiques et socioculturelles qui régissent le monde des médias." (Conclusion générale, page 145-146)
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"AMECEA Gaba Publications was founded in 1958 in Gaba, Uganda, by the Association of Member Episcopal Conferences of Eastern Africa (AMECEA) bishops [...] Its main publications are the African Ecclesial Review (AFER) journal and Spearhead monograph book series. The concern of this case study was tha
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t AMECEA Gaba Publications (AGP), which has been in the business for a relatively longer time than most publishers in the region, and with the influence it has across all of the East and Central Africa thanks to the support of AMECEA bishops, should by all estimates be doing better or at least competing favourably with the other players in the field of publishing in the region. Unfortunately, this is not the case. Over the years, Gaba Publications has witnessed a great reduction in its subscription, readership sales and authorship contributions. What is Gaba Publications not doing to stay competitive and in keeping with the publishing trends in the region? What is the Publications doing wrong? This study sought to answer these questions by examining the current publishing status of AMECEA Gaba Publications, identifying some of the opportunities available for Gaba Publications to improve its current financial status and assessing the capacity of Gaba Publications to engage in e-publishing. From the study findings, it was established that Gaba Publications, being an evangelical publishing firm, may never fully achieve self-sustainability. However, the findings of the study also indicated that a number of opportunities are available for Gaba Publications to attract business opportunities and help it make steps towards improving its current publishing status. The key lessons that this study has yielded are that a publishing company must have a product that has a distinct quality, genre and style, it must have a mission and goals that consumers can relate to, and be able to effectively sell its goods and services." (Abstract)
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"La conclusión de esta investigación es que la visión comunicativa del Papa Francisco está ligada al testimonio de vida, al gesto, a la metáfora, a los ejemplos de la vida real, a la misericordia y al encuentro con el otro. En este encuentro se debe vivir un verdadero diálogo en el que se debe
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comunicar el rostro misericordioso de Dios. Su estilo de comunicación se caracteriza por comunicar con el cuerpo y las palabras. Es una comunicación creadora de encuentros. Esto implica apertura a los demás, valorar a los otros. El Papa crea diálogos con espontaneidad, lo que se observa cuando interrumpe un discurso para dar espacio al diálogo y mirar al auditorio que le escucha. De esa manera, el Papa da confianza a la gente y se hace más cercano." (Conclusión, páginas 119-120)
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"Esta tese analisa como se organizam os processos midiáticos de circulação do “católico” em redes comunicacionais online, que emergem em plataformas sociodigitais, como Facebook e Twitter. A análise se dá por meio de um estudo de casos múltiplos, articulado com gestos de lurking e entrevi
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stas focais semiestruturadas realizadas com responsáveis pela comunicação católica no Vaticano e no Brasil, a partir de um nível suprainstitucional (a conta @Pontifex_pt, no Twitter); um nível institucional vaticano (a página Rádio Vaticano – Programa Brasileiro, no Facebook); um nível socioinstitucional brasileiro (a página Jovens Conectados, no Facebook); e um nível minoritário periférico brasileiro (a página Diversidade Católica, no Facebook). A partir de questões pontuais e proposições, os eixos de articulação e tensionamento teóricos refletem sobre os conceitos de midiatização; midiatização digital; e midiatização digital da religião. Analisam-se, depois, os quatro casos empíricos em torno da circulação do “católico” em rede, a partir das interfaces, protocolos e reconexões observados em cada caso, interpretando criticamente os processos envolvidos na midiatização digital da religião, em três ângulos diferenciados de inferências. Primeiro, no âmbito da midiatização digital, examina-se a emergência de redes comunicacionais online, que articulam circuitos e alimentam o fluxo circulatório. Segundo, no âmbito da circulação midiática em rede, constata-se a emergência de um dispositivo conexial, isto é, um complexo de inter-relações entre processos tecnossimbólicos (interfaces), sociotécnicos (protocolos) e sociossimbólicos (reconexões) que, de forma inter-retroativa, delimitam, condicionam e condensam as práticas religiosas em rede. Em terceiro lugar, no âmbito da reconstrução do “católico”, aponta-se para a emergência de um novo interagente comunicacional, o “leigo-amador”, e de heresias comunicacionais, mediante as quais se dá a invenção/produção de algo novo (construção) e a experimentação/transformação de algo já existente (desconstrução) em torno do catolicismo. Como conclusão, pondera-se sobre o surgimento de uma “religião (em) comum”, marcada por um saber-fazer e por um poder-fazer simbólico-religiosos compartilhados comunicacionalmente para a promoção de experiências; o estabelecimento de crenças; e a configuração de práticas religiosas nas sociedades contemporâneas." (Resumo)
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"This research covers the adoption of ICT in Comboni missions, a faith-based organization with operations in Kenya among other global countries. Comboni missions focus on less developed Kenya counties, and in economically challenged areas such as slums in Mathare, Korogocho, Kariobangi in Nairobi. R
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egarding ICT adoption in Comboni missions and other faith-based organizations in Kenya, there is little empirical data available. The reasons are neglect by organization and information theorists who have focused on for-profit organizations and the unique nature of most faith-based organizations in general. Comboni missions are unique in terms of organizational culture and values, in their economies and in focus. They are faith-based and mostly voluntary in nature and seek no profits. Their economies are donor-dependent. They focus on accountability of received funds rather seek to attain competitive advantage. Donor funds allowing, ICT adoption may be adopted in a mission. This adoption is in isolation and without policy guidelines. The problem is haphazard adoption leading to poor adoption and low quality systems. To solve this problem, this study proposes a framework of how Comboni missions should adopt ICT; the unified theory of acceptance and use of technology, (UTAUT). The framework proposes that Comboni missions device a policy to govern ICT adoption; involve stakeholders in the adoption, besides lending support in ICT infrastructure development where needed. The framework was validated and tested for accuracy through the inferential statistics (regression analysis model) at 5% level of confidence. The significance of the study is that by adopting ICT, Comboni missions will bridge the organizational divide; or attain the capacity and competence to adapt business and technological capacities of private and public organizations to be digitally competent. The Comboni missions would also bridge the digital divide currently plaguing the underdeveloped areas and the slums where Comboni missions offer services. The study findings are that policy, user behaviour, ICT infrastructure and community determine ICT adoption in Comboni missions and similar faith-based organizations." (Abstract)
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"[This] is a basic resource book for all Signis members who never had any formal degree and training on media literacy and yet understand the importance of doing media literacy in our churches and communities [...] Thus, the team thought it is better to include infographics for its easy understandin
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g. The heart of media literacy is based on inquiry, constantly asking questions of Who, What, How, What Values and Why. The team devoted several pages for some readings for the understanding of critical thinking. Finally, sample lessons from different individuals in Southeast Asia provide models for teaching media in a non-formal setting." (Introduction, page viii-ix)
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"In the religious sector, for centuries, pilgrimages have been a clear example of mass events of a spiritual nature. Due to globalization and increased mobility, recent times have seen the multiplication of international events without a fixed location: Taizé encounters, Kumbh Mela (India), and Wor
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ld Youth Day are all good examples of this. These events imply at least a threefold spiritual, organizational and touristic challenge, and success in each one of these areas contributes to the favourable result of the others. Due to the particular nature of these events, which can mobilize millions of people in just a few days, communication is fundamental. In this sense, the development of mobile technology allows for direct communication with the individual and an unprecedented capacity for diffusion, especially by means of apps and instant messaging, which are two of the most-used channels available on these devices. This paper offers a reflection on the prospects and management of information via smartphones during these large religious events. As a practical case, we will study the beatification of the Catholic bishop Álvaro del Portillo held in Madrid in September 2014, in a ceremony that drew more than 250,000 people from over 70 countries." (Abstract)
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"A agência experimental CoMM Comunicação foi responsável por desenvolver um plano assessoria de comunicação para a Associação Milícia da Imaculada, organização do terceiro setor localizada na cidade de São Bernardo do Campo, região metropolitana de São Paulo. Para o seu desenvolvimento
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, a agência fez uma imersão na organização cliente com objetivo de compreender a sua realidade, além de desenvolver estudos mercadológicos apoiados nos principais autores da área de comunicação, relações públicas e marketing. Como resultado desse longo processo foi desenvolvido o plano de comunicação organizacional e relações públicas intitulado “O amor como ponte para renovação”, atendendo todas as necessidades e objetivos institucionais da organização." (Resumo)
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