"Global Sceptical Publics is the first major study of the significance of different media for the (re)production of non-religious publics and publicity. While much work has documented how religious subjectivities are shaped by media, until now the crucial role of diverse media for producing and part
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icipating in religion-sceptical publics and debates has remained under-researched. With some chapters focusing on locations hitherto barely considered by scholarship on non-religion, the book places in comparative perspective how atheists, secularists and humanists engage with media – as means of communication and forming non-religious publics, but also on occasion as something to be resisted. Its conceptually rich interdisciplinary chapters thereby contribute important new insights to the growing field of non-religion studies and to scholarship on media and materiality more generally." (uclpress.co.uk)
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"Changes arising from capacity strengthening work can sometimes be measured directly. A range of tools and methodologies can also be used to help assess capacity change. Most of these were not designed specifically with capacity strengthening in mind, but can easily be adapted for the purpose. CSOs
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engaged in capacity strengthening work often use multiple M&E tools and methodologies in combination." (Introduction)
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"Capacity strengthening is a process in which people and/or organisations are provided with external support to enhance and maintain their capacity over time. It can be a complex process, involving multiple actors, methods and influences. Monitoring and evaluation should always be designed to suppor
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t the capacity strengthening process, and should never undermine it." (Page 1)
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"The Mothers Union (MU) was beginning to feel its age. Founded 140 years ago it had grown into a social movement of more than 4 million members. But in many places their members felt it had become increasingly inward-looking and ineffective. A radically participative theory of change process, called
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MULOA (Mothers’ Union Listening, Observing and Acting), that listened to over 200,000 people in 36 countries between 2017 and 2019, helped breathe new life into this global movement. The learning from this experience has significant implications for development actors, whether faith-based or secular. MULOA showed it is possible to listen at scale. Theory of Change does not have to be a top-down, office-based, process. Participatory activities created safe spaces for mind and heart dialogue, engaging deeply with people’s emotions and faith to catalyse personal transformation. Changes in individual members catalysed major shifts in MU’s identity, strategy, structures and ways of working. It created a member-led evidence base for MU global strategy that reflected localised priorities. Together with concurrent shifts in MU governance, MULOA contributed to a genuine shift towards a more truly global and interconnected movement. Becoming a more listening, trusting and strategic organisation has since proved vital in helping MU be more agile and adaptable in responding to the COVID-19 crisis." (Introduction, page 3)
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"Church-based development organisations are distinct from secular NGOs. They have particular organisational features. These are the source of their potential value added, but also their major challenges. Good organisation development (OD) needs to be tailored to these specific contextual characteris
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tics. But faith-based OD goes even further. It integrates the faith of the client and in some cases the consultant to promote change." (Page 2)
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"This volume breaks down disciplinary walls in numerous ways. First, it combines information about the intrapersonal, interpersonal, group, and societal levels of communication into a single resource. At the intrapersonal level, new issues are raised about communication between individuals and deity
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: Why is religious experience difficult to explain in rational terms? Why is silence more sacred than spoken prayer in some religious communities? What is the nature of “thought communication” in religious meditation? Why is the use of profanity justified in some religious circles? How does idolatry reinforce religious customs and values? Why was chanting one of the first forms of religious communication?
Religious information is also exchanged between individuals at the level of interpersonal communication. This volume identifies rituals that have not been adequately analyzed in terms of communication aspects: Why do some sects require public confession? Why is body decoration an acceptable form of worship in some religious groups, but not in others? How does dance communicate the sacred through metaphoric movement? What are the multiple forms of communication with the dead? Why are feasts a form of religious worship in all major religions? How does the study of organizational communication apply to religion?
This volume also aids study of mediated communication to larger groups both inside and outside religious denominations. Throughout history, technology has simultaneously aided and impeded communication processes; this also applies to religious culture: How did religion change during the historical transition from orality to literacy? How did printing contribute to the diffusion of religious values in the world? Why have religious novels grown in popularity? Is television considered a religious medium? How has the Internet affected religious congregations and communities? What is religious media literacy?
These are only a few of the questions addressed by this encyclopedia. Articles also deal with (1) concepts such as information, communication, and censorship, (2) denominations which exhibit different communication practices, and (3) the various media used in religious worship. Entries were contributed by scholars from various disciplines, including religious studies, communication, anthropology, sociology, ancient studies, religion and modern culture, theology, and many others." (Introduction, page xiii-xiv)
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"This Praxis Paper offers a brief overview of current thinking and practice in relation to the impact assessment of organisational capacity building interventions. The paper highlights some of the conceptual, methodological and practical challenges (issues of clarity, power and culture, among others
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) and then goes on to provide an overview of some of the practical approaches that have been adopted by NGOs and CSOs to overcome these challenges. It is a thought piece designed to engage practitioners (particularly those from developing and transitional countries) in a fruitful debate." (Executive summary)
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