"The religious media in Cuba currently provide the most substantial alternative to the official media, other than academic and cultural publications such as TEMAS and those of the universities and research centers. Given that the academic and cultural publications are published by institutions techn
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ically within the state sector, the religious media is, using a strict definition, the only fully autonomous media sector in Cuba, other than the independent journalists’ movement. With respect to the religious media in Cuba, it should be noted that virtually all suffer from a scarcity of resources. Most of the material resources come from abroad and are subject to government regulation and control, thereby encouraging caution on the part of churches and other religious organizations. They, as well as foreign religious donors, have been careful not to become identified with some of the dissident or oppositional sectors of civil society. Even so, the increased role of religions in responding to the socioeconomic needs of the population has expanded the credibility and influence of most religions within civil society and hence their publications. Overall, while religions and the religious media are emerging as critical elements of a revitalizing civil society, there is an understandable desire on their part not to precipitate serious conflicts with the government. While religious leaders, by and large, may have become more publicly critical of the government, this has not translated into substantial efforts on their part to directly mobilize civil society." (Conclusion, page 199-200)
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"This is far more than an analysis of the way the U.S. covers the Islamic world. A penetrating study by a scholar and a humanist it goes much deeper than an examination of what he considers a biased treatment of Islamic news by the American press. Using illustrations from the media, he makes the poi
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nt that we do not - perhaps are not properly trying to - understand "the new horizons being opened up everywhere in the nonwhite, non-European world" which have roots in history and involve deep cultural differences. The first third of the book deals with "Islam as News," the middle section with "The Iran Story," and the final section with "Knowledge and Power." He contends, "Knowledge and coverage of the Islamic world are defined in the United States by geopolitics and economic interests on - for the individual - an impossibly massive scale, aided and abetted by a structure of knowledge production that is almost as vast and unmanageable." But until we somehow overcome these difficulties and acquire a knowledge in depth the American press cannot cover Islam properly." (Eleanor Blum, Frances G. Wilhoit: Mass media bibliography. 3rd ed. Urbana: University of Illinois Press, 1990 Nr. 376)
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"Révocation brutale de Mgr Gaillot, maladresse du discours ecclésial en morale, relations tendues avec les médias... : l'Eglise catholique rencontre à l'évidence une vraie difficulté pour communiquer avec la société. En dépit des efforts de certains, son message passe mal et l'annonce de l'
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Evangile apparaît bien souvent comme une exigence impossible. Comment expliquer ce décalage, cet écart avec le monde de la communication, réalité si importante de la modernité contemporaine ? Professionnel des médias chrétiens, Bernard Gendrin est confronté au quotidien à cette question. Il en parle ici avec passion et expérience en introduisant des réflexions suggestives. L'Eglise a-t-elle vraiment toute sa place aujourd'hui sur le marché des médias et du religieux ? Fait-elle preuve de la compétence nécessaire pour aborder un univers qui lui échappe ? Peut-elle mettre en valeur son originalité dans un contexte qui a partie liée avec l'argent, l'image, le pouvoir ? Car au cœur de la " cathédrale médiatique ", l'Eglise se doit, elle aussi, d'âtre audible et crédible." (Description de la maison d'édition)
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