"Ballesteros López nos ofrece una radiografía detallada del devenir radiodifusor católico, explorando las coincidencias que han marcado su desarrollo, los desafíos que enfrenta y las iniciativas que han surgido para garantizar su sostenibilidad en el mundo tanto analógo como digital. Con una na
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rrativa prolífica y esclarecedora, el autor nos invita a reflexionar sobre el impacto de estas emisoras en la vida de la iglesia como organización. En este libro, el lector encontrará un estudio profundo sobre la pluralidad informativa, el tejido cultural y social que las emisoras católicas han estructurado a lo largo del tiempo, así como la importancia de comprender su actualidad para fortalecer su impacto en la comunidad. Más allá de su papel como herramienta de evangelización, la radio católica en Colombia se ha convertido en un canal de orientación espiritual, promoción de valores y generación de espacios de diálogo y participación comunitaria a todos los niveles." (Prólogo, página 9)
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"1. Un asunto de identidad: No existe una única definición de lo que es una radio católica y esa circunstancia que puede ser sana también genera división en los medios. [...]
2. Medios para la comunión: Una conclusión que se desprende de las entrevistas aquí realizadas es que los medios poc
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o se comunican entre sí. [...]
3. La financiación: No existe un solo medio en la región que pueda decir que sus finanzas son las más sanas, que no necesita inyección económica alguna o que no desea mejorar sus ingresos. [...]
4. El limbo de la legalidad: Todo medio de comunicación católico se caracteriza, de acuerdo a las conversaciones sostenidas para realizar este libro, por tener una concesión o permiso dentro de la legalidad y si carece de ello es claro que el silencio de los entes reguladores constituye un “permiso” para emitir. [...]
5. La formación y capacitación: Algunos medios de comunicación son robustos en la formación eclesial pero débiles en la capacitación radial. Otros, los menos, son sólidos en lo radial pero flácidos en lo eclesial. [...]
6. Hacia la creatividad: Las radios católicas, en general, proponen a sus audiencias contenidos de fondo, interesantes, formativos, etc. sin embargo su profundidad no se compadece con las formas de presentarlos. [...]
7. La incidencia: Los medios católicos no son protagonistas en la vida de sus regiones y no lo hacen porque no quieren tener problemas con nadie. [...]
8. El sueño de hacer red: Una tarea aplazada en las frecuencias regionales es el trabajo en red del cual se habla, pero no se cristaliza. [...]
9. Evangelizar en una nueva cultura: La experiencia de los medios eclesiales en el entorno digital es concluyente, son más las necesidades que las fortalezas que se tienen. [...]
10. La importancia de las audiencias: Evangelizar al pueblo de Dios ya evangelizado es un círculo vicioso y quizá hasta nocivo para cualquier medio en la medida en que él solo se va cerrando a nuevas posibilidades de escucha. [...]" (Conclisiones, páginas 245-256)
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"Radio Waumini 88.3 FM is a project of Kenya Conference of Catholic Bishops (KCCB). It was officially launched on 6th July 2003 by the late Vice President Michael Kijana Wamalwa. It is a Catholic radio at the service of the gospel, an instrument of evangelization and promotion of all initiatives and
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activities of the Catholic Church in Kenya. Radio Waumini is for all Kenyans and transmits its programmes in both English and Kiswahili, celebrating the rich diversity of contemporary Kenya - affirming all that is life - giving and striving to promote justice [...] During the twenty years of its existence, the radio has brought immense benefits and successes to the Church in the country [...] Through the radio, the listener's faith has been greatly enhanced. There has been awakening of the faith of the Catholic community within the reach of the radio programs. Testimonies of our listeners attest to this. As a result of its programs, the Catholic media network has increased with the launching of sister radio stations in most Catholic dioceses across the country. All these sister radios have had some of their presenters and managers trained at Radio Waumini." (The History of Radio Waumini, page 8)
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"Es ist erstaunlich, dass der römisch-katholische Radio-Priester Charles Coughlin – Vertreter der amerikanischen Religiösen Rechten, Antikommunist, Antisemit, Demagoge und Zeitzeuge der ersten America First-Bewegung – hierzulande so gut wie unbekannt ist. Ebenso erstaunlich ist, dass er bis vo
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r kurzem in den USA, einem Land, in dem allsonntäglich Millionen Menschen seinen politischen Predigten lauschten, nahezu vollständig in Vergessenheit geraten war. Coughlins Geschichte weist viele Aspekte auf, die auch gegenwärtig in Gesellschaft und Politik, nicht nur in den USA, eine Rolle spielen: die Nutzung neuer Medien für die Verbreitung von alternativen Fakten und Verschwörungstheorien, der Erfolg populistischer Versprechungen, Narzissmus, die Konfrontation von Demagogie und wehrhafter Demokratie. Der Politikwissenschaftler Helmut Klumpjan schildert das politisch-religiöse Leben Father Coughlins, erklärt den historischen und politischen Kontext seiner Zeit (1891–1979) und misst zuletzt den Wegbereiter des Hate Radio an seinem eigenen Idol: Wie gelingt es einem Menschen, der sich das Liebes-Motto einer christlichen Heiligen auf die Fahne geschrieben hat, dennoch Hass zu verbreiten?" (Verlagsbeschreibung)
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"Este libro ofrece una historia institucional de una de las radios educativas más destacadas en Amércia Latina. Radio Santa María nació 1956 en La Vega, concebida por visionarios de la Compañía de Jesús y laicos entusiastas que querían aprovechar el nuevo medio para acompañar a las comunida
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des campesinas de la zona. 15 años después, se unió la escuela radiofónica, y ambos componentes definieron la misión y las actividades de la obra, al servicio de los más vulnerables y de la Iglesia." (Cubierta del libro)
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"This study has been conducted at Radio Maria Rwanda (RMR) for establishing different challenges related to the management of volunteers at RMR, from recruitment to their retention. The study assessed how volunteers are recruited at RMR, what motivated them to volunteer at this radio station, how th
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eir recruitment process influenced their motivation and the challenges that they faced while they worked at RMR. The descriptive research design adopted both qualitative and quantitative approaches of data collection from a sample comprising 91 volunteers and 4 staff members of RMR. The data collected were analysed by SPSS and Nvivo software. The findings of the study reveal that the process of volunteer’s recruitment and retention at RMR was characterised by several challenges which required strong strategies to overcome them, such as ineffective communication of volunteering needs at this radio station, insufficient documents on the daily management of volunteers, a high number of unemployed volunteers linked to their ineffective identification and selection, insufficient equipment, lack of regular training and evaluation, etc. The study concludes that several people responded to the call of volunteering at RMR but this radio station necessitated more improvements to strengthen its strategies of volunteers’ management for being more efficient and productive. The study recommends that RMR should redefine its internal strategies of volunteers’ identification, screening and selection as well as their regular evaluation, training, equipment and communicating effectively with them." (Abstract)
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"As the most widespread and popular form of communication in the country, radio occupies an essential space in the deliberation and the construction of public opinion in South Africa. From just a few state-controlled stations during the apartheid era, there are now more than 100 radio stations, reac
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hing vast swathes of the population and providing an important space for citizens to air their views and take part in significant socio-economic and political issues of the country. The various contributors to this book demonstrate that whilst print and television media often serve elite interests and audiences, the low cost and flexibility of radio has helped it to create a ‘common’ space for national dialogue and deliberation. The book also investigates the ways in which digital technologies have enhanced the consumption of radio and produced a sense of imagined community for citizens, including those in marginalised communities and rural areas." (Publisher description)
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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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"The study calls for the formal recognition of faith-based media in Senegal and Niger. It also suggests to the different stakeholders such as the Government, regulatory bodies and the civil society, women's rights organizations, to take a series of measures and actions to strengthen the regulation o
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f religious discourse, for more social harmony but especially for a more gendered media environment." (Publisher description)
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"En général, l’étude plaide la reconnaissance formelle des médias confessionnels au Sénégal et au Niger. Elle suggère également aux différents acteurs que sont l’Etat et les organes de régulation et à la société civile notamment aux organisations de défense des droits des femmes, l
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’adoption de certaines mesures et actions pour renforcer la régulation du discours religieux, pour plus de cohésion sociale mais surtout pour un environnement médiatique plus genré." (http://panosmedia.org)
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"The article explores Christian missionary radio broadcasting as part of a wider sonic colonization of the Philippines under US colonial rule. Specifically, I explore how some post-Second World War faith-based broadcasters shaped the listening practices of Filipino audiences through programming tact
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ics such as blocktiming. Furthermore, I consider how missionary broadcasters cultivated direct relationships with listeners through the imagined ‘shared experiences’ of aural space. As a case study, I explore the activities of the US-based Far East Broadcasting Company (FEBC), which began its operations in the Philippines in 1948. Since then, the organization has used the country as a hub for its expanding domestic and international radio network, which now includes broadcasts to South East Asia, China and other parts of the world. In addition to exploring how FEBC’s localized approach to programming has cultivated specific listening audiences, I explore how programmes have been received by listeners in the Philippines, many of whom continue to tune in via terrestrial radio." (Abstract)
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"This article refutes dominant views that define evangelical indigenous media as intrinsic tools for religious indoctrination. The case of the Colombian Misak community shows that evangelical radio stations can contribute to community building. However, the degree of the positive or negative contrib
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ution of evangelical media depends on the dominance of evangelical presence at indigenous localities. The rapid expansion of indigenized evangelical groups via the provision of social services has radicalized Evangelicals against views different from their own. As a result, these evangelical media are progressively leaving their role as promoters of positive social change to become tools for religious indoctrination." (Abstract)
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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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"[...] 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 article analyses religious Morning Services, delivered by eight Muslim speakers, broadcast on Swedish public service radio during 2013 and 2014. Morning Services have been broadcast on Swedish radio since 1930, but only in recent years have non-Christian speakers been invited to contribute. In
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viting religious minority speakers is understood as a strategy for incorporating selected representatives of religious minorities into hegemonic practices and discourses. The analysis identifies four shared discourses produced in the material and relates these discourses to hegemonic views regarding legitimate public expressions of religiosity in Sweden. The discourses are: 1) a positive discourse on religious pluralism, 2) a discourse that emphasises practical self-help-like effects of Muslim religious practice, 3) a discourse that articulates religiosity as challenging purported negative aspects of current society, 4) a discourse that raises difficulties which Muslims in Sweden face. The Muslim Morning Services illustrate a complex dialectic, as, on the one hand, they endorse hegemonic values and ideals and thereby contribute to and legitimise the status quo, while, on the other hand, their individual voices, personal narratives, and religious messages signify change through their use of public space which was previously unavailable to Muslims." (Abstract)
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"Les résultats obtenus nous amènent à affirmer que la radio Ste Thérèse [une radio confessionnelle dans le diocèse de Sokodé dans la région centrale du Togo] a une influence sur ses auditeurs. Cette influence se situe sur les plans spirituels, humains et intellectuels. En effet, 92,8 % des e
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nquêtés sont d’avis que la radio Ste Thérèse contribue à l’épanouissement de leur foi. 90,8% des enquêtés sont d’accord que la radio Ste Thérèse participe à leur formation humaine et intellectuelle." (Conclusion génerale, page 67)
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"A intenção deste artigo é refletir sobre a resistência das práticas comunitárias, com forte presença da oralidade primária e secundária (ONG, 1998; ZUMTHOR, 1993), no âmbito das relações entre pessoas dos meios rural e urbano em contato com a radiodifusão. O corpus é o “Programa do
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Galinho” da Rádio Educadora AM de São Luís do Maranhão. Trata-se de um produto radiofônico com mais de cinco décadas que vive o desafio de uma possível migração da emissora para a faixa FM. Agenciase ainda o conceito de memória e a percepção sobre os ofícios tradicionais na atualidade. A performance vocal do apresentador Carlos Henrique, o Galinho, falecido em 2021, vítima da Covid-19, é analisada de maneira a ressaltar seu protagonismo junto ao ouvinte/anunciante de avisos e de mensagens publicitárias do comércio popular de feiras e mercados, atitude que, juntamente com as notícias sobre festividades no interior, compõe um repertório que resiste ao tempo." (Resumo)
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"Há 73 anos foi ao ar o primeiro programa de rádio brasileiro de cunho religioso, A Voz da Profecia. Hoje, rádio e igreja estão atados de forma visceral, ligando altares e microfones num fenômeno que desafia os pesquisadores do campo da Comunicação. Este trabalho tem o objetivo de dar início
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a um breve mapeamento do rádio religioso no Brasil, buscando entender a sua configuração. Na ausência de um órgão ou entidade que centralize as informações sobre a presença da igreja na radiofonia, a pesquisa foi realizada a partir de duas investigações: dados do livro Panorama do rádio no Brasil e informações disponibilizadas pelo portal Donos da Mídia." (Resumo)
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