"The way people communicate, gather, and process information continues to evolve in response to new communication technologies. With the rise of the internet and digital media, the use of traditional media platforms, such as radio, decreased. Radio Veritas Asia (RVA), a non-profit Catholic radio sta
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tion, transitioned from shortwave broadcasting to a digital online format to address the decline in its radio listenership. With these changes in RVA, this study aimed to understand the media consumption patterns, preferences, and satisfaction levels of religious online media consumers in South and Southeast Asia, including the Philippines, with a specific focus on their engagement with the Radio Veritas Asia website. Through online surveys, the study found that media consumption patterns, preferences, and satisfaction levels vary moderately across the Philippines, Southeast Asia, and South Asia. The frequency of religious content consumption, such as news about the Catholic faith and daily Gospel reflections via the RVA website, ranges from three to seven days per week. While the internet offers multimodality-encompassing textual, visual, audio, and audiovisual formats-there remains a strong preference for written text among South and Southeast Asian audiences. Satisfaction levels were consistently high across all areas. This satisfaction is influenced by RVA's digital platform's characteristics, its usability, and its content, which effectively address the cognitive, emotional, and social needs of the audience." (Abstract)
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"[...] Let me, therefore, reiterate today the Church’s solidarity with journalists who are imprisoned for seeking to report the truth, and with these words I also ask for the release of these imprisoned journalists. The Church recognises in these witnesses – I am thinking of those who report on
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war even at the cost of their lives – the courage of those who defend dignity, justice and the right of people to be informed, because only informed individuals can make free choices. The suffering of these imprisoned journalists challenges the conscience of nations and the international community, calling on all of us to safeguard the precious gift of free speech and of the press [...] Today, one of the most important challenges is to promote communication that can bring us out of the “Tower of Babel” in which we sometimes find ourselves, out of the confusion of loveless languages that are often ideological or partisan. Therefore, your service, with the words you use and the style you adopt, is crucial. As you know, communication is not only the transmission of information, but it is also the creation of a culture, of human and digital environments that become spaces for dialogue and discussion. In looking at how technology is developing, this mission becomes ever more necessary. I am thinking in particular of artificial intelligence, with its immense potential, which nevertheless requires responsibility and discernment in order to ensure that it can be used for the good of all, so that it can benefit all of humanity. This responsibility concerns everyone in proportion to his or her age and role in society." (https://www.vatican.va/content/leo-xiv)
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"It's been said that Oaxacans "believe in images." Visual manifestations of saints and loved ones are a fundamental part of life there. Oaxacans also seem to have a special relationship with La Santa Muerte, a female reaper-like figure whose cult has grown rapidly as violence in Mexico has increased
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. In this book, Myriam Lamrani recontextualizes Santa Muerte within Mexican Catholicism by looking at how intimately devotees interact with images (including effigies, tattoos, artworks, photographs, even dreams) of the infamous saint. For Lamrani, focusing on the intimate modalities through which people interact with their images offers insight into religious, social, and political life, as well as anthropology itself. The "media turn" in anthropology often considers religion as mediation, and media as a bridge with the divine. Lamrani suggests that it is intimacy with (rather than mediation through) such images that make the dead, be they former humans (loved ones) or divine entities (Santa Muerte), present for the living. She is essentially using aesthetics and affect theory to make intimacy her theoretical frame, rather than visual analysis or the "media turn." The manuscript has six chapters divided into three sections. The first section explores what constitutes an image, how to move beyond the idea of it as medium, and how dreams play into these ideas. Part two unpacks her ideas about intimacy, particularly "devotional intimacy" and the "very special dead" (loved ones and saints). The final section covers how images transcend boundaries through different scales of intimacy, from an individual's devotion to their ofrenda (altar) to the Mexican nation's famously intimate relationship with death. A conclusion reflects on devotion to Santa Muerte in Mexico within the landscape of popular religion and political unrest, and summarizes the central argument of this book that "intimacy-understood as a scalable index of closeness which traverses all spheres of sociality-is an anthropological tool to make sense of how people "understand their worlds." (Publisher description)
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"Am 21. November 1964 wurde das Ostkirchendekret des Zweiten Vatikanischen Konzils, Orientalium Ecclesiarum, in Rom promulgiert. Mit ihm erfuhr das reiche ostkirchliche Erbe innerhalb der katholischen Kirche eine besondere Wertschätzung. Internationale Wissenschaftlerinnen und Wissenschaftler nehme
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n das 60-jährige Jubiläum des Dekretes zum Anlass, um Herkunft, Geschichte und Gegenwart dieser Kirchen darzustellen." (Verlagsbeschreibung)
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"Communication is essential for organisations. The interaction of institutions with their publics and their reputation management depend on it. ‘An organisation that does not listen, or listens badly to its stakeholders and publics, will fail in its public communication,’ as Jim Macnamara says.
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This article deals with the listening work of the Opus Dei Information Office of the Basque Country and Navarra carried out in different phases: initiation, identification of interest groups, open listening, analysis of the findings, conclusions and transmission. It is offered as a good communication practice at the service of government that could be applied, with the necessary adjustments, to other institutions, especially Church communication offices. The text is divided into two parts: in the first, we review some concepts on institutional communication, governance, intangibles, reputation and listening, which serve as a framework; in the second, we summarise the case study, relying on interviews with people who were directly involved in the unfolding of events – Juan Carlos Mújika, the then director of the Office; Jesús Juan, who worked in the Prelature’s delegation; and Juan Manuel Mora, Vice Rector for Communication at the University of Navarra." (Abstract)
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"Dans cet ouvrage captivant, Albert S. Mianzoukouta compile ses éditoriaux parus dans La Semaine Africaine de 2017 à 2020. À travers ces textes, il nous offre un panorama riche et nuancé des dynamiques sociopolitiques qui ont modelé le monde durant ces années. Ses réflexions, empreintes de la
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chaleur et de la vivacité de son style, capturent les joies et les tribulations de notre époque avec une acuité particulière. Cet ouvrage va au-delà d'une simple collection d'articles ; il constitue un témoignage authentique des sentiments et des préoccupations d'un journaliste africain face aux événements mondiaux." (Description de la maison d'édition)
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"Neste texto, analisaremos o caso de Patrick Fernandes, um presbítero católico brasileiro que, em poucos meses ao longo de 2021, passou de poucos milhares para milhões de seguidores em sua conta no Instagram. Faremos isso a partir da noção de influência digital religiosa, entendida aqui como a
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s interações, negociações, disputas e tensões de poder simbólico em redes digitais sobre a tomada de decisão em relação a atitudes e opiniões pessoais ou comunitárias relacionadas ao âmbito religioso; neste caso, o catolicismo. Primeiramente, apresentaremos brevemente algumas premissas teóricas sobre o conceito de influência digital religiosa. Em seguida, conforme método construído para uma macropesquisa sobre influenciadores digitais da fé (Medeiros et al., 2022), analisaremos aqui quatro ângulos principais de observação desse fenômeno – pessoa/persona, performance, conteúdo e interação – a partir das contas do presbítero no Instagram e no YouTube, a fim de compreender como emergiu e se manifesta a atuação digital do padre. Por fim, refletiremos sobre algumas tensões que emergem a partir do caso, acerca dos limites e das possibilidades do fenômeno da influência digital religiosa." (Resumo)
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"o artigo aborda a relação entre a Igreja Católica e os meios de comunicação no Brasil, destacando sua evolução desde meados do século XX e revisitando a pesquisa bibliográfica sobre o conceito de “catolicismo midiático”. Coteja-se o conceito de midiatização da religião, a fim de su
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perar uma visão focada apenas nas mídias, levando em conta processos midiático-religiosos mais complexos, como o fenômeno dos influenciadores digitais católicos. Afirma-se que, desde suas origens até hoje, o “catolicismo midiático” revela características distintivas que persistem, desaparecem ou mudam diante das transformações sociotecnológicas e teológico-eclesiais. Conclui-se que, de um catolicismo das massas e das multidões do fim do século XX, passa-se agora a um catolicismo de multi-indivíduos conectados, em meio a um processo contínuo de descatolização do Brasil e de desinstitucionalização da própria Igreja, a partir da publicização e pulverização de catolicismos diversos em redes digitais."(Resumo)
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"En 2024 celebramos los diez años de la creación de la Red Eclesial Panamazónica (Repam), los cinco años del Documento Final del Sínodo especial de la Amazonía, y los cuatro años de la Exhortación Apostólica Querida Amazonía y de la creación de la Conferencia Eclesial de la Amazonía (Cea
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ma). Este texto recoge diversas voces de esperanza de laicos, religiosas, sacerdotes y obispos que expresan el caminar de la Iglesia sinodal en misión en y desde la Amazonía." (Página 7)
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"Wie bedeutsam ist Religion noch für uns - gerade in einer Zeit, in der viele institutionelle Religionen immer mehr ihrer Mitglieder verlieren? Christina Behler nimmt die digitale Gesellschaft als Ausgangspunkt und liefert eine detaillierte Analyse der Twitter-Aktivität von Papst Franziskus. Auf G
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rundlage umfangreicher empirischer Daten macht sie so, vor dem Hintergrund einer systemtheoretischen Perspektive, die Funktion Sozialer Medien sichtbar und reflektiert dabei Muster sowie die Anschlussfähigkeit digitaler religiöser Kommunikation." (Verlagsbeschreibung)
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"Compêndio de reflexões sobre a realidade na qual a Igreja de Jesus está inserida, permeada e influenciada pela velocidade dos meios sociais, para pensar a Igreja e sua relação com o mundo digital, sobretudo a dimensão tênue que tangencia o virtual e o real, dedicando relevância às influên
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cias digitais e ao mundo virtual, que já não é mais um neologismo, mas algo concreto que afeta a vida das famílias e, por extensão, as comunidades paroquiais, as circunscrições eclesiásticas, enfim, a Igreja inteira, propondo uma reflexão sobre a evangelização em tempos de internet, redes sociais e mundo virtual." (Descrição da editora de livros)
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"Tied on New Media Theory, this study came up with three objectives. First, to explore how the Catholic Archdiocese of Nyeri utilized digital media to reach its congregants during the COVID-19 pandemic. Secondly, to examine the views of congregants of the Catholic Archdiocese of Nyeri regarding the
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adoption and utilization of digital media for evangelization during the COVID-19 pandemic. Thirdly, establish challenges experienced by congregants and the Catholic Archdiocese of Nyeri regarding the use of digital media for evangelization during the COVID-19 pandemic. This study employed the explanatory sequential mixed methods design using the questionnaire and interviews. A purposive sampling was applied based on the following criteria, first having participated in the online evangelization in the Catholic Archdiocese of Nyeri during the COVID-19 pandemic, and secondly based on their online evangelization experience during the COVID-19 pandemic. A sample size of 370 was randomly analyzed. The quantitative data collected was analyzed using Statistical Package for Social Sciences (SPSS version 27) software mainly through descriptive statistics with the results being presented with the aid of tables, whereas quantitative data which is in the form of audio was transcribed to text and coded to make it easier to analyze. The study established that the Catholic Archdiocese of Nyeri can do better to improve its use of digital media for evangelization during situations of pandemics such as COVID-19, respondents called for better technical support to ensure uninterrupted communication (no downtimes) while other respondents called for more interactive digital content for them to feel more involved and for more varied content formats. A notable gap in the Archdiocese's digital media strategy is the absence of comprehensive policies and resource toolkits specifically designed for digital media evangelization. The study recommends that there should be clear governing policies and guidelines in radio, print, social media, and other communication channels." (Abstract)
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"1. Un asunto de identidad: No existe una única definición de lo que es una radio católica y esa circunstancia que puede ser sana también genera división en los medios. [...]
2. Medios para la comunión: Una conclusión que se desprende de las entrevistas aquí realizadas es que los medios poco
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se comunican entre sí. [...]
3. La financiación: No existe un solo medio en la región que pueda decir que sus finanzas son las más sanas, que no necesita inyección económica alguna o que no desea mejorar sus ingresos. [...]
4. El limbo de la legalidad: Todo medio de comunicación católico se caracteriza, de acuerdo a las conversaciones sostenidas para realizar este libro, por tener una concesión o permiso dentro de la legalidad y si carece de ello es claro que el silencio de los entes reguladores constituye un “permiso” para emitir. [...]
5. La formación y capacitación: Algunos medios de comunicación son robustos en la formación eclesial pero débiles en la capacitación radial. Otros, los menos, son sólidos en lo radial pero flácidos en lo eclesial. [...]
6. Hacia la creatividad: Las radios católicas, en general, proponen a sus audiencias contenidos de fondo, interesantes, formativos, etc. sin embargo su profundidad no se compadece con las formas de presentarlos. [...]
7. La incidencia: Los medios católicos no son protagonistas en la vida de sus regiones y no lo hacen porque no quieren tener problemas con nadie. [...]
8. El sueño de hacer red: Una tarea aplazada en las frecuencias regionales es el trabajo en red del cual se habla, pero no se cristaliza. [...]
9. Evangelizar en una nueva cultura: La experiencia de los medios eclesiales en el entorno digital es concluyente, son más las necesidades que las fortalezas que se tienen. [...]
10. La importancia de las audiencias: Evangelizar al pueblo de Dios ya evangelizado es un círculo vicioso y quizá hasta nocivo para cualquier medio en la medida en que él solo se va cerrando a nuevas posibilidades de escucha. [...]
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"The youth are ardent users of digital media and there is no much difference between virtual and real life for them. So, the Catholic Church has persistently invited the faithful, especially the youth who are the true natives of the digital world, to adopt online platforms for evangelization. Concer
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ns, however, arise from cyber security issues which are part of the online experiences of the users of digital technologies. The prevalence of abuses of digital technology generated a need for legislation to foster a safe environment for those who use online platforms. Malawi’s Electronic Transactions and Cybersecurity Act 2016 is one such legislation aimed at creating a free and safe online environment. Nevertheless, concerns arise regarding the influence and relevance of this Act in Malawi, with certain sections blaming its application for curtailing freedom of expression online. This study sought to investigate the influence of Malawi’s Cybersecurity Act 2016 on online evangelisation among young Catholics in Blantyre. The study had three objectives. First, to explore the motivations and experiences of young Catholics in Blantyre as they engage in online evangelisation. Secondly, to investigate the influence of Malawi’s Cybersecurity Act 2016 on online evangelisation efforts by young Catholics. Thirdly, to assess the perceptions of young Catholics regarding the relevance of Malawi’s Cybersecurity Act 2016 in fostering safe online evangelisation. The researcher employed two theories; Diffusion of Innovation and the Chilling Effects theory of social conformity to rigorously explore the purpose of the study. Participants in this study were purposively sampled and four focus group discussions (FDGs) comprising five and seven participants were chosen for the study. The findings have revealed that there is a significant presence of the youth online platforms that are adopting online evangelisation. It also discovered that there are chilling effects resulting from the political weaponisation of the cyber laws contained in the Act. Consequently, the relevance of the Act in fostering a safe environment was questioned as it is compromised. The researcher recommended further research on other demographics and using different research methods may give a more comprehensive picture of the influence of cyber law on online evangelisation." (Abstract)
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"This survey aims to provide valuable information for the creation of potential initiatives and policies that promote, foster cooperation, and offer support to Catholic networks in Hispanic America. At BNC, we leverage our longstanding relationships with the personnel of these networks and the effec
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tive mechanisms of communication and fraternal dialogue we have established with them. This allows us to speak confidently and responsibly about the information we have collected. Building upon our initial study conducted years ago [= 2013], we have chosen to maintain the same approach in terms of the topics to be evaluated and the questionnaire used. The survey is designed to collect quantifiable data to help us identify variables and trends in the ongoing operation and development of these networks over time [...] We would like to thank everyone at the 39 networks from 13 different countries who took the time and courtesy to respond to our communications and take part in this survey [...] We present the reader with a brief overview of the data we consider important to provide a quick insight and general perspective based on the information collected through this survey:
- The positioning of the mixed entity (private capital + ecclesiastical institution) as the legal form of networks ownership.
- Seventy-six per cent of broadcasters claim to own the premises from which they operate.
Small local private donations provide the main funding, followed by selling advertising or space to third parties.
- Small local private donations provide the main funding, followed by selling
advertising or space to third parties.
- Twenty-six point forty-seven percent (26.47%) of networks broadcast for 12 hours, closely followed by those that broadcast continuously for 24 hours, representing 20.59%.
- Forty-five point ninety-five percent (45.95%) of the surveyed network have between 1 and 4 studios.
- The distribution of the number of cameras among the networks surveyed shows that the majority (30.77%) have 4 cameras.
- When it comes to camera brands, Sony leads with 53.85% of the cameras used by networks.
- The editing systems are mostly comprised of between 3 and 2 per network.
- Most members of networks are between 26 and 45 years old, and the majority have been in their positions for over 5 years.
- Salary payments, investment in infrastructure, satellite rental costs, and purchase of production equipment are the top priorities in terms of urgent material needs to be met.
- 90.6% would like to receive some kind of training.
- In terms of training, advice and information needs, raising funds through partnerships/donations, creating new content and programmes, and transmission technology are the top three training needs identified by broadcasters.
- There is a need for a specific and specialised study in each network to assess both the potential and actual audience, as the methods currently used produce results that are far from conclusive at a professional level.
- According to the estimated analyses carried out by networks, 78.1% of the audience is between 36 and 60 years old. Around 57% of the audience are Catholics, while 38% are from the general public.
- Thirty-four percent of programming are networks' own productions.
- Sixty percent of the content has a religious message, while 40 percent has a general message.
- The purchase of third-party programming represents only 10% of the total broadcast programming.
- The programming received as donations increased from 6% to 23% compared to the first statistical study.
- Devotional content, followed by Church-related topics explored in documentaries, educational programs, interviews, mass events, etc., are the primary components of the programming.
- There is a significant lack of content for young and child audiences.
- Upgrading equipment for DTT (Digital Terrestrial Television) presents both economic and technical challenges for broadcasters.
- It's important to clearly delineate the boundaries between what is web TV and what is a streaming service, and to provide training on the different types of legal regulation regarding programming licenses in relation to cable and over-the-air TV." (Page 4-6)
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