"Die Islamkonferenz hat kritisch nach dem Beitrag der Medien für die Integration von Muslimen gefragt. 2007 machten der SWR mit der Radio-Sendung „Islamisches Wort“ und das ZDF mit der TV-Sendung „Forum am Freitag“ einen Anfang. Der NDR folgte später mit dem „Freitagsforum“ und der „
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Deutschlandfunk“ mit „Koran erklärt“. Die Diskussion über Islam im Rundfunk konzentriert sich auf zwei Bereiche: auf die Einführung weiterer islamischer Sendungen, analog zu christlichen und jüdischen Sendungen, und auf Gremiensitze für muslimische Vertreter in den Rundfunk- und Fernsehräten. Der Artikel beleuchtet den Status quo islamischer Sendungen und Gremienvertreter. Deutlich wird: Nicht rechtliche Hürden sind oft Integrationshindernisse, sondern mangelnder politischer Wille." (Zusammenfassung)
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"First chapter explained the concept of CR and those three key aspects such as: non-profit, community ownership and management, and community participation [...] Second chapter spoke entirely about the situation of CR in India. It has emphasised the history and growth of CR in India through six phas
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es begin from 1995 up to 2017 [...] Third Chapter began with explaining the approach, influence and assistance of the Government of India towards CR and its establishing process. The process of getting licence is briefed in 12 steps [...] Fourth chapter brought out a description about the context of the Diocese of Neyyattinkara and the CR project in specific. It makes clear that CR is not about doing something for the community rather the community doing something for itself [...] Fifth chapter spoke about those features Nids CR wants to promote based on the Church documents such as: Mirada Prorsus, Inter Mirifica, Communio et Progressio, Redemptoris Missio and Aetatis Novae; and the Radio Manifesto of World Radio Forum [...] Sixth chapter is a proposal based on conceptual analyses about the administrative structure, role of definite members, importance of volunteers, probable expenditure and fund raising options ..." (General conclusion, page 143 ff.)
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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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"This article aims to assess the activities of Kingfisher FM, a faith-based community radio station, and its contribution to development in Port Elizabeth and its environs. A qualitative data collection method, in the form of group interviews, was used to collect data. The analysis of data indicates
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that a number of opportunities for audience participation are provided by the station. Thus, it was found to operate as a Christian radio station according to its licence and for its defined target audience. Within the framework of audience participation, however, Kingfisher FM also functions as a medium for development in that it involves its audience in a variety of operational, planning and programme design activities, which provide audience-specific input and thus help to ensure that the programme content remains closely informed by audience realities." (Abstract)
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"In the Declaration of the Committee of Ministers on the role of community media in promoting social cohesion and intercultural dialogue passed on 11 February 2009 by the Council of Europe, stations run by religious institutions were explicitly excluded from the community media definition, as being
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too dependent on the Church. But the reality seems to be far from this definition. In practice, in many countries the religious radio stations officially belong to—or even dominate—this sector. In 2011 a new period began for community broadcasting in Hungary. While most of the former community media broadcasters could not find resources with which to operate, the community media landscape was dramatically overwhelmed by religious broadcasters both on regional and local levels. The legally-recognised third tier of broadcasting in Poland called ‘social broadcasting’ is actively and exclusively used by religious radio—seven stations broadcast locally and one is a powerful nationwide radio station called Radio Maryja. The authors gathered information and points of views from radio experts, organizations and activists living and working in different EU and non-EU states about the place of religious broadcasting in the community media sector. Two case-studies (Hungary and Poland) may be of interest for countries considering the introduction or reorganisation of regulations regarding community broadcasting." (Abstract)
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"Faith-based broadcasters comprise half of all community radio stations in the South Pacific islands. As such, they reflect the deep indigenisation of Christianity and its central role in Pacific cultural identity. But their position within the media environment is surprisingly contentious. For secu
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lar community media practitioners, Pacific faith-based media are seen to interject foreign voices and capital into island communities. For the international development sector, partnership with faith-based organisations around development agendas brings fears that aid funds will be used for evangelism. This article explores the role of faith-based community radio in the South Pacific, and argues that they have achieved levels of sustainability that have thus far eluded secular community media through application of culturally appropriate and self-defined development pathways." (Abstract)
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"Cet ouvrage analyse l’environnement des radios confessionnelles et leurs stratégies de communication dans un contexte médiatique, religieux et social marqué par le libéralisme et de profondes mutations. Il nous fait découvrir l’extraordinaire expansion des médias radiophoniques en Afrique
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subsaharienne depuis le début des années 1990. L’étude porte essentiellement sur quatre pays d’Afrique de l’Ouest, mais examine aussi des exemples bien connus en Afrique centrale et en Afrique de l’Est. On verra que tout en faisant une large part au message religieux, les radios mettent volontiers l’accent sur les problèmes sociaux: développement, condition féminine, démocratie et État de droit, questions de santé – la maladie et sa guérison. Les radios confessionnelles africaines mènent donc de front le prosélytisme et l’engagement social au nom de la logique d’une mission à double sens: ad intra et ad extra, sans oublier le « divertissement ». (Description de la maison d'édition)
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"La radio suscitó desde sus comienzos el interés por parte de la Iglesia católica ante las posibilidades que ofrecía como un medio universal de comunicación para propagar los contenidos religiosos y difundir el mensaje del evangelio. El presente artículo aborda el estudio y análisis de las ra
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dios católicas españolas (COPE, Radio Santa María de Toledo, Radio Estel de Barcelona y Radio María) en cuanto se refiere a los contenidos que incluyen en sus parrillas de programación, así como las estrategias empleadas para lograr el éxito de estas emisiones y permanecer en las ondas." (Resumen)
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"Overall, the evaluators found that the project’s approach was quite relevant in promoting religious freedom and preventing religious radicalization. The project targeted pesantrens affiliated to the traditional Islam Nahdlatul Ulama (NU), and at the same time, it empowered the mainstream moderate
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Islam that has been seen as ‘silent majority’. Subsequently, it provided a countermeasure against the ‘vocal minority’ extremists in the country. In this regard, a similar attempt could have been done among the modernist Islam Muhammadiyah educational institutions, which have older roots in Indonesian society. Radio programs have been attractively designed, especially for the young audience, and encouraged them to be agents of change among the Muslim community. The progressive Islamic study programs clearly provided theological basis for religious freedom and against religious violence. Meanwhile, the video documentary provided the students a reality check, a chance to deal with the real world’s cultural and religious diversity. Both activities were sufficient and complemented each other, in rising their critical awareness on the issues of tolerance and radicalization. The pesantren based radio broadcasting service has been seen as a spiritual oasis by its surrounding community, and facilitated them to digest the moderate Islamic knowledge. Otherwise, they would fulfill their spiritual hunger with another kind of religiousity which is radical and extremist in nature. However, not all of the radio stations pay equal attention to both targets: the young students and the community members. Due to some considerations, some pesantrens prefer to focus on serving the external beneficiaries (community), while ignoring the internal ones (young students). Some pesantrens
unexpectedly did the contrary. In this case, regular monitoring is necessary to ensure and remind stakeholders to meet their actual objectives." (Executive summary)
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"Blickt man auf die Statistik aller derzeit angebotenen Kirchensendungen, zeigt sich, dass die Radio-Verkündigung schon rein quantitativ keineswegs eine zu vernachlässigende Medienaktivität der Kirchen darstellt. Die neun öffentlich-rechtlichen ARD-Sender sowie Deutschlandfunk und Deutschlandrad
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io veranstalten 94 Hörfunkprogramme. 69 davon werden als klassische Hörfunkwellen terrestrisch ausgestrahlt (vgl. Funkkorrespondenz 37/2012). Von diesen 69 Wellen enthalten 42 Wellen konfessionelle Verkündigungsbeiträge. Die Arbeitsgemeinschaft der kirchlichen Senderbeauftragten in der ARD, die eine Statistik über Formate, Umfang und Reichweiten dieser sogenannten Verkündigungssendungen führt, hat im November 2012 erhoben, dass in der Summe allein in katholischer Verantwortung bundesweit monatlich etwa 50 Stunden Hörfunkprogramm ausgestrahlt werden. Die Daten auf evangelischer Seite sind entsprechend. Waren es in den Anfängen des Radios zumeist klassische Wortbeiträge nach Art der „Worte für den Tag“, haben sich die Formate kirchlicher Sendungen in den zurückliegenden Jahrzehnten deutlich diversifiziert und nach Zielgruppen spezifiziert. Die Formatvielfalt reicht von anderthalbminütigen Spots bis zu Halbstunden-Features. Dabei bedient man sich einer bunten Palette radiophoner Gestaltungselemente (Musik, O-Töne, Atmo, Interview). Nicht zu vergessen: die in der Regel einstündigen Live-Gottesdienstübertragungen. Den größten Anteil an kirchlichen Sendungen bilden mit etwa 60 Prozent die „Kurzverkündigungen“, die auf allen Wellen anzutreffen sind. Die Formate heißen „Worte für den Tag“, „Worte auf den Weg“, „Morgengruß“, „Anstoß“ oder „Zwischenruf“ und bewegen sich in einer Länge von 1:30 Min. (z.B. MDR, „Augenblick mal“) bis 4:30 Min. (Deutschlandfunk, „Morgenandacht“). Ein Großteil dieser Beiträge läuft in den Morgenstunden zwischen 5:45 und 10 Uhr, also zur Radio-Primetime. Seit einigen Jahren haben sich auch abendliche und nächtliche Beiträge hinzugesellt, die als „Abendsegen“ (rbb) oder „Gedanken zur Nacht“ (MDR) von besinnlichem Charakter sind. Eine ähnliche Absicht verfolgen die etwa anderthalbminütigen „Nachtgedanken“ (rbb). Dabei handelt es sich um von kirchlichen Redaktionen ausgesuchte Literaturzitate, die zum Nachdenken anregen." (Seite 383-384)
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"Churches in Africa began using tools of social communication from the very beginning of the evangelisation process and, in so doing, helped introduce the Western press model on the African continent. Later on, cinema, radio, and, more recently, television channels and the Internet have been used as
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a means of communication and propaganda by diversified religious groups. Among these tools, denominational radio is currently undergoing unprecedented development. The article focuses on the diversity of these radio broadcasters, the legal framework, the way they operate and their content. It underlines the role played by some of them in development and civil society issues, and sometimes in political debate, far beyond questions strictly related to religious concerns." (Abstract)
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"The case study of Station ELWA [ = Eternal Love Wins Africa] from 1954 to 1970 exemplifies how conservative evangelical radio missions operated worldwide during the postwar period. Radio missionaries with Station ELWA demonstrated a capacity for creativity in communication, forming part of an histo
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ric pattern among American evangelicals that dates back to the Great Awakening." (Conclusion)
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"This chapter examines how community radio in post-apartheid South Africa is playing an important role in the cultural citizenship of ethnic minorities. Using the case study of Radio Islam, a community radio station located in Johannesburg in South Africa, it explores how the radio station provides
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spaces for the celebration of the culture and identity of the Muslim minorities in the country. Although Radio Islam considers itself to be a community of interest station, it is actually based on a hybrid model that mixes the geographic and community of interest organizational norms." (Introduction, page 303)
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"In the Republic of Benin, we are currently witnessing an enormous proliferation of religious radio broadcasting in various forms, especially with regard to Pentecostal churches. Apart from already established Christian broadcasters such as Radio Immaculée Conception, Radio Alléluia or Radio Maran
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atha, operating on a regional or even on a national scale, various smaller groups and individual pastors, mainly from evangelical and Charismatic churches, are increasingly contracting broadcasting hours with public, private or community radio stations. Furthermore, many pastors have started to record CDs with prayers and gospel sounds to broadcast, or hire professional media production companies to ensure a large media coverage of their appearances in various media. On the one hand, these strategies represent a particular form of media appropriation, an attempt to obtain a greater share in the changing public sphere, and are part of the growing competition between various religious media actors, especially with regard to their ambitions of moral guidance. On the other hand, these programmes could be seen as stages for creative individual religious actors, among them also laymen, offering moments of self-assertion and granting social prestige." (Abstract)
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