"This handbook aims to provide practical guidelines, tips and best practice for social media news video production, based on the experience the Al Jazeera Media Network has been building over the last few years. While we’ll examine what entails producing for platforms such as YouTube, more detaile
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d content will be provided for producing real-time news videos for Facebook, given that it is the most popular platform worldwide (including in the Arab World), with 1.97 billion monthly active users.6 Its video-first strategy, including Facebook Live and 360 video, has increasingly required news organisations to develop or adjust their social video strategies, –and is likely to keep on doing so in the coming years." (Page 4)
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"The guide explores the notion that fake news is not just another type of content that circulates online, but that it is precisely the character of this online circulation and reception that makes something into fake news. In this sense fake news may be considered not just in terms of the form or co
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ntent of the message, but also in terms of the mediating infrastructures, platforms and participatory cultures which facilitate its circulation. In this sense, the significance of fake news cannot be fully understood apart from its circulation online. It is the register of this circulation that also enables us to trace how material that starts its life as niche satire can be repackaged as hyper-partisan clickbait to generate advertising money and then continue life as an illustration of dangerous political misinformation. As a consequence this field guide encourages a shift from focusing on the formal content of fabrications in isolation to understanding the contexts in which they circulate online. This shift points to the limits of a “deficit model” approach – which might imply that fabrications thrive only because of a deficit of factual information. In the guide we suggest new ways of mapping and responding to fake news beyond identifying and fact-checking suspect claims – including “thicker” accounts of circulation as a way to develop a richer understanding of how fake news moves and mobilises people, more nuanced accounts of “fakeness” and responses which are better attuned to the phenomenon." (Page 8)
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"This article analyzes the 2015 campaign by net neutrality advocates against Facebook’s Free Basics service in India, and argues that their victory can be best understood by analyzing their privileged place in an India that imagines itself high tech and global. The advocates, predominantly tech wo
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rkers, loosely organized under the banner of Save the Internet (STI) echoing the net neutrality debate in the United States. The article assesses the competing claims and modes of contention of both Facebook and STI, and examines how STI’s appeals were able to mobilize public opinion in record numbers. I argue that STI formed a ‘recursive public’, which practiced a technopolitics that resonated within the broader narrative of technocultural nationalism championed by the current ruling party. I trace the historical origins of this dominant discourse that eventually led the regulator to ban all zero-ratings plans, including Free Basics." (Abstract)
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According to the executive summary "Facebook’s Free Basics program aims to help bridge the digital divide through a mobile-based platform that allows users to connect to a handful of online services free of charge [...] This paper highlights the following findings: Language: Free Basics does not m
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eet the linguistic needs of target users [...] Content and usability: Free Basics features an imbalance of sites and services [...] Net neutrality: Free Basics violates net neutrality principles [...] Privacy: Facebook is accessing unique streams of user metadata from all user activities on Free Basics, not just the activities of users who are logged into Facebook." The Free Basics app was tested in six countries, with programs from five different operators: Colombia (Tigo), Ghana (Tigo), Kenya (Airtel), Mexico (Virgin Mobile), Pakistan (Telenor), and the Philippines (Globe).
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"The report has two main parts. In the first part, we explore the questions discussed in the previous paragraphs [on the internet of things] through a regional survey spanning the 22 Arab countries. In the second part we continue the tradition set in the previous editions of the Arab Social Media Re
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port series by exploring the growth and usage trends of influential social media platforms across the region, including Facebook, Twitter, Linkedin and, for the first time, Instagram. The findings highlight important changes—and some stagnation—in the ways social media is infiltrating demographic layers in Arab societies, be it gender, age and language." (Introduction, page 8)
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"This study highlights the recent phenomenon of online social movements in Vietnam having some characteristics of the ‘horizontal networks’ and ‘mass self-communication’ conceptualised by theorist Manuel Castells. My arguments are developed on the basis of an analysis of original research in
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terviews with media professionals and using a case study approach exploring the dynamism of internet users who began networking to voice their public feelings on social issues. This article suggests that online social movements in Vietnam are in their early stage, and are expected to increase along with the growing influence of the internet and the control of Vietnam’s communist authorities." (Abstract)
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"This report examines the social media strategies of a sample of six leading English-language Indian news organisations, two newspapers (Hindustan Times and The Indian Express), two television stations (NDTV and News18), and two digital-born organisations (Firstpost and The Quint). The context is ex
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tensive mobile internet access across India and a large and growing number of social media users, which have led news organisations to invest in social media. The organisations we focus on are oriented towards a predominantly affluent and urban English-speaking elite, and thus not representative of the industry as a whole, but they do provide a starting point for understanding how Indian news media are handling the challenges and opportunities that come with the rise of social media platforms. On the basis of interviews with senior editors and executives, as well as analysis of the Facebook and Twitter output of each organisation, we find that: Facebook is the most important social media platform for all the organisations covered here, in part because of its very large user base, but also because the company has collaborated actively with a number of Indian publishers. Twitter is seen as important for breaking news and for reaching elites, but has fewer users, drives less traffic, provides less support, and offers fewer opportunities for monetisation. News organisations take different strategic and operational approaches to social media. Strategically, most of the organisations covered here primarily pursue an on-site strategy oriented towards driving social media referrals to their website (where content can be monetised through advertising), though the recently launched digital-born organisation The Quint has embraced a greater off-site component, and has built large audiences via social media. Operationally, several organisations operate with a centralised social media team that creates, curates, and promotes content across social media, but some operate with decentralised teams where people across the newsroom are responsible for social media." (Executive summary)
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"Why do women respond so differently to becoming a mother in England from the way they do in Trinidad? How are values such as carnival and suburbia expressed visually? Based on an examination of over 20,000 images, the authors argue that phenomena such as selfies and memes must be analysed in their
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local context. The book aims to highlight the importance of visual images today in patrolling and controlling the moral values of populations, and explores the changing role of photography from that of recording and representation, to that of communication, where an image not only documents an experience but also enhances it, making the moment itself more exciting." (http://www.ucl.ac.uk/ucl-press)
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"The main thing I really liked about this project is that UNHCR invested the resources for proper qualitative social media monitoring, as opposed to the purely quantitative analyses that we see so often and which rarely go beyond keyword counting. To complement the social media information, the team
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held focus group and other discussions with refugees who had arrived in Europe. Among other things, these discussion provided information on how the refugees and migrants are consuming and exchanging information [.] Monitoring the conversations on Facebook enabled the team to track trends, such as the rise and fall of prices that smugglers asked for different routes (see image). In addition, it provided fascinating insights into how smugglers are selling their services online. Among other things, the team found: More than 50 Facebook pages offer short-term accommodation in transit countries (mainly in Turkey); Over a hundred financial agents (sarafs) are present on Facebook. They not only keep the deposited smuggling fees as intermediaries between smuggler and client, but also manage financial transfers; Over 100 “asylum and immigration consultants” offer so-called “advice on asylum claims” and provide fake “proofs” of persecution; Occasionally up to 20 users will pretend to be “satisfied clients” posting messages of gratitude, or pictures to express their thanks, on certain smuggler pages. This usually occurs as a reaction to posts denouncing the irresponsibility or cruelty of smugglers; When business is booming, smugglers post vacancy notices as they are looking for additional staff on the ground, most often females. These vacancy notices contain very concrete requirements (language skills, experience with logistics and booking software etc.)." (http://sm4good.com/2017/05/10/fly-on-the-facebook-wall-how-unhcr-listened-to-refugees-on-social-media)
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"In recent years, more and more social media (Facebook) groups have been created dealing with memories of the Holocaust in Hungary. In this article, I analyze and compare two groups, “The Holocaust and My Family” and “The Descendants of the Victims and Survivors of the Holocaust” in the fram
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ework of my research project on the concept of digital trauma processing, entitled “Trauma Studies in the Digital Age: The Impact of Social Media on Trauma Processing in Life Narratives and Trauma Literature: the Case of Hungary.” I show how the concept of trauma and trauma processing itself are changing in the digital age as a consequence of the element of sharing (in posts and comments in digital media) gains more importance and thus counteracts the element of silence, which was considered the most important element of trauma on several levels. How does digital sharing of memories of traumas help unblock previously blocked avenues to the past, and how does it contribute to the processing of collective historical traumas and consequently to the mobilization of memories, modernization, and the transformation of identities? I examine how the given characteristics of the different types of Facebook groups, public or closed, influence the ways in which people communicate about a collective historical trauma. I touch upon the issue of research ethics in connection with the handling of sensitive data in social media research. I examine the book The Holocaust and My Family, a collection of posts from the group, and analyze as a case study a post and the related comments, in which a descendant of a perpetrator comes out in the group." (Abstract)
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"La diffusion progressive d’Internet au Burkina Faso a entraîné récemment un foisonnement de l’utilisation des réseaux sociaux, principalement Facebook, par les Églises catholique et évangéliques. Cette utilisation est toutefois fortement conditionnée par un nombre restreint de gatekeepe
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rs qui exercent un contrôle souvent strict sur l’utilisation des réseaux sociaux. S’en dégage ainsi une diffusion fortement uniformisée par laquelle les organisations néo-pentecôtistes et charismatiques urbains tirent le plus grand profit en faisant circuler des contenus susceptibles de favoriser les conversions ou de souder virtuellement la communauté des adhérents. Les hiérarchies des Églises tendent plutôt, quant à elles, à utiliser ces médias comme relais de leur communication officielle sans investir dans le potentiel interactif des médias sociaux. Cette dynamique favorise également l’insertion des chrétiens burkinabè dans les réseaux chrétiens transnationaux, surtout pour certains pasteurs évangéliques inscrits dans les réseaux francophones internationaux." (Résumé)
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"Ce travail porte sur l’usage des médias numériques dans les pratiques religieuses des musulmans en Côte d’Ivoire, dans un contexte de visibilité accrue de l’islam dans l’espace public depuis l’avènement du pluralisme politique en 1990. Il étudie l’entrée des musulmans dans l’è
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re des médias, particulièrement du numérique, marquée par une pluralité de canaux de communication dont Facebook, le réseau social comptant le plus grand nombre d’utilisateurs dans ce pays ouest-africain. Suivant une approche plus descriptive que théorique, cette étude analyse les activités en ligne des musulmans (rencontres, échanges, da’wa, etc.) à travers les multiples opportunités qu’offre la plateforme sociale Facebook." (Résumé)
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"In April 2014, Boko Haram, a militant Islamist group, abducted over 200 Nigerian girls from the town of Chibok in Nigeria. The kidnapping caused global outrage and the local community responded by designing an online social media campaign they called "Bring Back Our Girls" that used Facebook and Tw
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itter and quickly went viral. The campaign garnered worldwide attention and as interest grew, celebrity participation increased. In the United States, First Lady Michelle Obama was part of a massive appeal for the terrorist group to return the community's children. Dorothy Njoroge seeks to understand the role of online community activism. Questioning whether such campaigns provide opportunities for global citizenship, her research grapples with the debate over whether social media campaigns should be understood as mere "clicktivism," or if they are able to lead to other forms of political participation and off line involvement. She explores the discursive constructions of the Facebook postings using three action frames drawn from social movement literature-diagnostic, prognostic, and motivational. She concludes that given broad global lack of effective institutionalized leadership, social media campaigns may perhaps speak to the beginnings of a growing people's movement powered by technology." (Introduction to part 8, page 436-437)
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"The Yezidis' re-appropriation of their religion in recent years reveals their beliefs more clearly than ever: especially through media. The community uses Facebook as a tool to show its identity in a way that was unimaginable throughout its prior history. Today, cyberspace provides them an environm
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ent in which they can build their previously-ignored identity. The online material religion and the Virtual Temple have made a bold attempt at creating a cyber-facility with the aim of guiding people to virtual places and online individuals to a ritual encounter. However, it is unclear whether these projects demonstrate a transformation of religious practices, as has been suggested (Brasher 2004, O'Leary 2005). It is also unclear whether this is simply a case of "old wine in new bottles." In other words, there is an attempt to recreate online, as much as possible, the experience of being in the "real world Temple" found in a genuine geographical space." (Discussion and conclusion)
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