"Nearly 200 countries are surveyed in this alphabetical, international guide to print and broadcast media. Each country profile contains a brief historical and political overview and sections focusing on news sources, the press, broadcasting, and a directory of major newspapers, broadcast organizati
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ons, agencies, and press associations. Most entries are two to four pages in length, although a few (Japan, United Kingdom, United States) are ten pages or longer. Drost passively states in his spare one-page introduction that: "A few words should perhaps be said on terminology: "owned by" is used loosely to cover a maze of ownership patterns; "independent" is used as a description of ownership, not political or editorial stance; a "daily" is published on at least four days per week; and "tabloid" refers to paper size not content." (Jo A. Cates: Journalism - a guide to the reference literature. Englewood, Col.: Libraries Unlimited, 2nd ed. 1997 nr. 129)
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"Increased attention is being paid to 'smallness' as an analytical dimension as processes of internationalization and cross-media networking accelerate. To assure a certain 'room for manoeuvre' of small states' media and to enhance regional identities in Europe — in some respects counteracting the
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integrating power of the European Community and associated market forces — political action on various levels is required. Small states' media operate under special and difficult conditions of small internal markets, shortages of resources, external dependency and vulnerability, and pressures of political corporatism. In order to preserve small states' media culture in such circumstances, media policy concepts should include integrated, cross-media oriented and 'media-ecological' elements." (Abstract)
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"After twenty-five years of priesthood and twenty years in the mass media ministry, I took a sabbatical year, Easter '88 to Easter '89, to learn how the church in other countries and cultures was using communications to evangelize. I wanted to visit Catholic communicators worldwide; to learn from th
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eir successes and slips, to peek over their shoulders without getting on their backs [...] Invitations to conduct training woprkshops arrived from India, Africa, Europe [...] To make it possible for me to travel for 53 weeks to 47 countries - almost 3 times around the world with cutbacks and criss-crosses - many generous sources contributed finances ..." (Pages i-ii)
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"This volume of essays examines the far-reaching changes that have occurred in the realm of information, communications media, and public debate in the Soviet Union since Gorbachev began implementing his policies of Glasnost. The fifteen articles address these changes with an eye toward their histor
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ical precedent, conflicting responses, and chance for survival. Topics covered include: mass culture and the market; youth culture; glasnost, journalism, and the media; and television and perestroika." (Publisher description)
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"Das Buch ist das Ergebnis eines Forschungsprojektes von Theologen verschiedener Disziplinen. Anhand von Wim Wenders Filmen werden grundlegende Überlegungen zum Verhältnis von Spiritualität und Film dargestellt." (commbox)
"Regarding the use of traditional communication for development, a holistic view and not just an isolated study of one or another medium or tradition is thus essential. Such an approach is the subject of a field of research and study which would be called ethnocommunication. Ethocommunication is "th
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e description and study of communication means, communication structures and communication processses in cultural units" (Eilers, 1986). After the study and description of different traditional means of communication available in a given society or culture, it is important to analyze their use and their relationships with each other as well as within the life of a community. Who and what determines the communication processes of the people concerned? Here, of course, the social structure comes to mind immediately. Such a structure definitely will be an important element, as it will determine where the different communicators and recipients are to be placed within the respective society. The social structure also gives the different communication processes their weight and importance, or their irrelevance, within that society. The importance of such social structures and of such networks of communication has been described in more general terms already. In addition, however, the importance of the value structure of a society must be considered and studied, especially in relation to traditional means of communication and communication for development in general [...] At this point, we also must ask what we mean by development. We definitely do not define development as transfer of technology or technological information only. More importantly, awareness of a peoples' own culture, society, expectations, and needs should be emphasized. In addition, the awareness of a given people of themselves and of the possibilities and alternatives they have within the existing framework of action, and how they are constrained by material and human resources, should be increased. Instead of being directed or dominated by urban-centered local or foreign "change agents," and by approaches resulting from concern with political power or prestige, people everywhere need to become aware of their indigenous values which have always been flexibly related to changes, but which have also given their lives a firm foundation and coherence, often for centuries. They should also become aware of their own existing communication media and networks, and should be assisted in building on them communication alternatives for development.
The Christian churches, especially in Latin America, are going through an experience which have made them aware that it is not the institutionalized church or parish which moves people and makes them live their faith, but small Christian communities. Small groups of people coming together, reading the Bible, and discussing their daily life situation in the light of the scriptures are becoming a driving force, and they apparently have released new powers and talents among average and even poor people. Something similar is needed in all communication for development. The ethnocommunication approach thus seems to be one way to study how communication "means," structures and processes input in daily life by taking not only the social but also the value structures of a society into careful consideration. On the other hand, ethnocommunication should not be regarded as merely another method for selling goods or ideas, but to better make people understand their own situations and opportunities and, going on from there, help them decide if and how they want to develop new ways of dealing with contemporary challenges and opportunities." (Pages 304-307)
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"Millions of people all over the world are avid members of the television audience. Yet, despite the central place television occupies in contemporary culture, our understanding of its complex and dynamic role in everyday life remains surprisingly limited. Focusing on the television audience, Ien An
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g asks why we understand so little about its nature and argues that our ignorance arises directly out of the biases inherent in prevailing official knowledge about it. She sets out to deconstruct the assumptions of this official knowledge by exploring the territory where it is mainly produced - the television institutions. Ang draws on Foucault's theory of power/knowledge to scrutinize television's desperate search for the audience, and to identify differences and similarities in the approaches of American commercial television and European public service television to their audiences. She looks carefully at recent developments in the field of ratings research, in particular the controversial introduction of the `people meter' as an instrument for measuring the television audience. By defining the limits and limitations of these institutional procedures of knowledge production, Ien Ang opens new avenues for understanding television audiences. Her ethnographic perspective on the television audience gives new insights into our television culture, with the audience seen not as an object to be controlled, but as an active social subject, engaging with television in a variety of cultural and creative ways." (Publisher description)
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