"A dos años de su mandato, la relación del presidente Gustavo Petro con la prensa ha estado marcada por la descalificación y la desconfianza en los medios de comunicación y en periodistas que considera incómodos. En contraste, su Gobierno creó nuevos canales de comunicación oficial y aumentó
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el presupuesto del sistema de medios público. De manera intermitente ha enviado señales —que no terminan de concretarse— de querer fortalecer a los medios alternativos y comunitarios, y ha incluido a influencers en su estrategia de comunicación. A diferencia de la actitud del presidente Iván Duque hacia la prensa —quien dividió el panorama mediático entre "amigos" y "enemigos" durante un periodo marcado por protestas contra sus políticas y su manejo de la crisis del COVID-19–, el actual Jefe de Estado considera que los medios de mayor influencia son adversarios políticos y prefiere comunicarse por X." (Página 5)
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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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"The study seeks to understand consumers’ and decisionmakers’ perspectives on how current entertainment media treats themes of faith, religion and spirituality in its narratives and characters, if there is a market for more accurate and diverse representation of faith, and what opportunities exi
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st for improving these portrayals. HarrisX surveyed nearly 10,000 entertainment consumers across 11 countries as well as 30 in-depth interviews with entertainment industry leaders. Consumers say they learn about other religions through entertainment and see the potential for faith-inclusive content to create understanding and dialogue in society. Yet, respondents share that when they see their religion or faith - and others - included in mainstream entertainment, they feel it’s often sensationalized or that the portrayal leans on stereotypes. Similarly, entertainment industry professionals also highlighted an opportunity to reach and connect with an underserved audience. They noted that producing this content not only represents a good business opportunity, but also provides the opportunity to demystify what consumers know about other faiths and create understanding between people of different belief systems." (Introduction)
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"O artigo a se propõe a investigar os sentidos das novas formas de religiosidade secularizadas, tomando como objeto o movimento religioso Nova Era e seus produtos midiáticos no YouTube. O texto objetiva analisar como religiosidade e autoajuda entrelaçam seus discursos em uma ambiência midiatizad
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a, marcada pela diversidade, pela bricolagem religiosa e pelo imperativo da felicidade. Através de procedimentos metodológicos da análise de discurso de linha francesa, observam-se quais os sentidos que emergem do discurso de vídeos do canal Gisela Vallin no YouTube, que apresentam uma mística inspirada em variadas vertentes religiosas, inserindo-se no panorama do movimento Nova Era. Os vídeos são apresentados pela terapeuta holística Gisela Vallin, que traz temáticas de autoajuda lançando mão de ensinamentos de coaches e uma pluralidade de entidades religiosas como Osho, Buda, Jesus Cristo e espíritos mentores." (Resumo)
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"During the country's most recent civic-military dictatorship (1976–1983), 30,000 people were disappeared or killed by the state. Over the decades, vernacular and professional photographs have been central to the Argentine struggle for justice. They were used not only to protest the disappearances
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under the dictatorship and to denounce the authorities, but also as tools of political and social activism, and for remembering the disappeared. With contributions from leading Argentina-based anthropologists, ethnographers, curators, art scholars, media researchers, and photographers, Familiar Faces moves beyond the traditional considerations of representation, focusing instead on the ways in which photography is continuously reimagined as a tool of memory, mourning, and political and judicial activism. In so doing, it considers the diverse uses of press photography; artistic practice; photographs of the disappeared in domestic rituals; photographs of the inmates of torture centers; the reclamation of images taken by the dictatorial state for memorial and activist purposes." (Publisher description)
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In 2022, a record 62 billion kg of e-waste was generated globally (equivalent to an average of 7.8 kg per capita per year); 22.3 per cent of this e-waste mass was documented as formally collected and recycled in an environmentally sound manner. In 2010, the world generated 34 billion kg of e-waste,
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an amount that has since increased annually by an average of 2.3 billion kg. The documented formal collection and recycling rate has increased as well, growing from 8 billion kg in 2010 at an average rate of 0.5 billion kg per year to 13.8 billion kg in 2022. The rise in e-waste generation is therefore outpacing the rise in formal recycling by a factor of almost 5 - driven by technological progress, higher consumption, limited repair options, short product lifecycles, growing electronification and inadequate e-waste management infrastructure - and has thus outstripped the rise in formal and environmentally sound collection and recycling. The e-waste generated in 2022 contained 31 billion kg of metals, 17 billion kg of plastics and 14 billion kg of other materials (minerals, glass, composite materials, etc.) An estimated 19 billion kg of e-waste, mainly from metals like iron which is present in high quantities and has high recycling rates in almost all e-waste management routes, were turned into secondary resources. Platinum-group metals and precious metals were among the most valuable metals but present in much lower quantities; nonetheless, an estimated 300 thousand kg were turned into secondary resources through formal and informal recycling practices.
The share of patent applications for e-waste management rose from 148 per million in 2010 to 787 per million in 2022. Most of those applications were related to technologies for cable recycling, with hardly any signs of an increase in the number of patents filed for technologies related to critical raw materials recovery. Although rare earth elements have unique properties that are crucial for future technologies, including renewable energy generation and e-mobility, the world remains stunningly dependent on the production chains of a few countries. The recycling of such elements remains economically challenging, even in the case of devices with a higher content. Consequently, recycling activities are taking only around 1 per cent of the current demand for the recycling of rare earth elements. The market price for rare earth elements is still too low to support larger-scale commercial recycling operations." (Executive summary, pages 12-13)
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"Más allá de ser meramente intermediarios, medios de comunicación, periodistas, comunicadoras y comunicadores sociales construyen narrativas de la memoria y del pasado a través de su labor y prác ticas cotidianas.A través de su trabajo dan contexto a los acontecimientos en perspectiva históri
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ca y a futuro, en diálogo con y entretejiendo las voces de actores involucrados e impactados por la violencia armada y no armada (por ej. física, socio-psicológica, económica o basada en género), dando centralidad a las víctimas y sus narrativas. Desempeñan varios roles como ser acompañantes o cohesionadores de procesos personales y colectivos de memorias y de situaciones de dolor, lo que les expone también a condiciones de vulnerabilidad emocional y profesional. Estando inmersos en y supeditados a las diversas dinámicas de los contextos sobre los que representan, narran, informan y opinan, el reconocimiento de estas y estos profesionales y de su agencia implica la importancia de considerar disposiciones ideológico-políticas, actitudes y comportamientos en el marco de su labor. En contextos como el colombiano emergen iniciativas periodísticas independientes y de amplio alcance que aprovechan nuevas tecnologías y medios de comunicación en expansión, gracias a la agencia de comunidades y grupos poblacionales. Por sus ventajas y desventajas potenciales es fundamental una contextualización crítica de esas herramientas, cuando se proponga usarlas en regiones con desarrollo desigual de conectividad o poco acceso a infraestructura digital." (Resumen ejecutivo)
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"Este libro es parte de la elaboración de un Trabajo Integrador Final para obtener el título de grado como Licenciada en Comunicación Social con orientación en Periodismo, Producción de Contenidos y Gestión de medios en la Facultad de Periodismo y Comunicación Social de la Universidad Naciona
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l de La Plata, que consistió en la realización de un estudio de investigación sobre los métodos comunicacionales que tiene la Iglesia Universal del Reino de Dios (IURD) en la localidad de Florencio Varela, a partir de las creencias, el discurso y las prácticas religiosas que se llevan a cabo en el mundo evangélico en el que se desenvuelven tanto la feligresía con la iglesia, como la iglesia con sus adeptos en el marco del lazo recíproco comunicacional que se establece entre ambos." (Introducción)
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"Chile’s largest social uprising in 30 years began in October 2019. Protests erupted throughout the country, inspired by a widespread belief that the state and powerful institutional actors, such as the media, had undermined the dignity of much of the population. In this article, we explore how an
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d the extent to which mainstream media, specifically television, has affected the dignity of the Chilean people and how participants in the social uprising defined the concept. Drawing on the hundreds of complaints filed with the National Television Council (CNTV) and using grounded theory, we argue that allegations against harm to people’s dignity caused by the media have become more prevalent in Chile. The reasons given by audience members include the violence of the broadcasts themselves, the stigmatization of certain people and groups, and a lack of journalistic ethics. Ultimately, this article analyzes a key concept for social uprisings and connects it to the ethical and political role of media systems and newsmaking in contemporary democracies." (Abstract)
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"The Wayusa is a community ritual that is part of the exercise of political imagination among the Kichwa Indigenous people of Sarayaku, in Ecuador. In this article it will be discussed as a case study arguing towards a circular theory of communication, emerging from the works of Paulo Freire and cal
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ling for an approximation with Indigenous cosmology, looking for epistemological diversity and interdisciplinarity. Based in comprehensive fieldwork, this article suggests that the Wayusa illustrates the role of communication in the knowledge-chain in the community of Sarayaku, while also describing the kind of communication that it is made of. Different from a dominant linear theory of communication, it points to a conceptual framework whose horizon is not universalist but based on each space–time context. Beyond explaining a localized practice, it is argued that such circular model can dialogue and challenge the linear one as an operative general framework." (Abstract)
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"This article focuses on collaborative investigative journalism across the U.S.-Mexico (Global North-South) border. The frame theoretical study examines how virtual and inperson cross-border collaboration counters xenophobic frames and contextualizes coverage of Central America and Mexico and forced
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migration from the region between 2016 and 2022. The study found that cross-border collaborative journalism effectively exposed wrongdoing by the Central American, Mexican, and U.S. governments while countering misinformation about Central American and Mexican migrants. The coverage also expanded humanitarian frames, providing nuanced descriptions of the suffering of Central American and Mexican citizens. However, a deep historical context concerning U.S. hegemony in Central America and its impact on the cycle of violence and forced migration was missing from the coverage produced in virtual collaboration. The most critical and contextual coverage was produced in in-person collaborations, where journalists from both sides of the North-South border worked side by side in Central America. The findings raise concerns about what kinds of context, dialogue, and awareness fail to emerge in North-South collaborations limited to virtual spaces." (Abstract)
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"This new edition of Latin American History Goes to the Movies uses a variety of feature films as a method of studying key historical themes in Latin America, from pre-Columbian cultures to contemporary debates. The book provides historical context as a way of interpreting Latin American filmography
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, offering multiple classroom viewing options per chapter theme. Each chapter is dedicated to a central concept or issue, such as stereotypes, conquest and colonialism, revolution, religion, gender, and politics. The second edition includes four additional chapters on dictatorships, LGBTQIA+ issues, the environment, and Indigenous peoples. Twenty new films, including La Fiesta del Chivo, Fresa y Chocolate, Embrace of the Serpent, and Roma appear throughout this edition, presenting additional perspectives and updates for today’s readers. The discussions of films and the history behind them offer a flexible and nuanced approach to understanding Latin American cultures, differentiating between stereotypical depictions and the realities of history." (Publisher description)
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"This study observes content-related indicators of the editorial decisions made by factcheckers during the 2022 Brazilian run-off election. Specifically, it aims to investigate factcheckers’ outputs regarding verification genres, scrutinized actors, types of verified falsehoods, and inspected plat
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forms. The focus on Brazil stems from its reputation as a disinformation hub, owing to social polarization, populist communication, high social media use, low media trust, and intense WhatsApp penetration. Consequently, factchecking agencies have proliferated within Brazil’s media landscape. To provide some hints about the fact-checkers’ editorial choices, we conducted a quantitative content analysis of verification articles (n = 349) published during the second round of the presidential election by four leading fact-checking organizations: Lupa and Aos Fatos (independents), Estadão Verifica (press), and AFP Checamos (global news agency). The results reveal a prioritization of combating online falsehoods (82.2%) spread by anonymous sources, as opposed to verifying public figures’ statements (5.5%), a trend already observed in other media systems. Although Meta’s social networks and Twitter are primarily monitored, other platforms such as TikTok, Kwai, and Telegram are increasingly gaining fact-checkers’ attention. Fact-checkers predominantly scrutinized anonymous disinformation agents. Moreover, they primarily debunked falsehoods targeting the opposition, legacy media, social networking companies, and the Supreme Electoral Court. Despite the anonymity, 77.4% of the verified falsehoods were found to be beneficial to Bolsonaro, while 12% were advantageous to Lula da Silva." (Abstract)
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"En nuestro argumentario recopilamos 42 razones contra la Ley de Fiscalización, Regularización, Actuación y Financiamiento de las Organizaciones No Gubernamentales y Afine (Ley Antisociedad), cuya aprobación anulará el derecho de asociación en Venezuela y cerrará aún más el espacio cívico.
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En seis secciones, exponemos por qué esta norma no puede ni debe ser aprobada, ante su carácter regresivo, inconstitucional y contrario a lo dispuesto por los sistemas de protección de derechos humanos." (https://accesoalajusticia.org)
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"O artigo traz resultados de pesquisa de doutoramento acerca da comicidade como estratégia discursiva nas religiosidades contemporâneas. No contexto de intensificação da presença do humor e do riso nas ambiências religiosas, compreendemos esse fenômeno como uma das consequências das sociedad
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es em midiatização. São analisadas práticas discursivas de dois atores sociais destacados do cenário cristão brasileiro, o padre Fábio de Melo e o Pastor Cláudio Duarte. Do ponto de vista teórico-metodológico, foram analisadas diferentes tentativas comunicacionais desses atores sociais, identificando marcas discursivas da construção de distintas formas de comicidade, também tensionadas por uma intensa atividade circulatória interdiscursiva. O trabalho contribui com as pesquisas nas interfaces entre mídia, cultura, comunicação e religião no que concerne, especialmente, às dinâmicas de construção de efeitos de sentido em torno da comicidade na relação com as religiosidades." (Resumo)
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"We use the concept of hagiography to analyze the absurd content found in the memes that circulated after the first round of Chile’s 2021 presidential election. We examined 201 video and image memes to elucidate how the supporters of the then-candidate Gabriel Boric created a narrative of the poli
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tical moment. A qualitative multimodal analysis shows the use of absurdity to create a heroic idealization of the leftist politician who eventually won the presidency. Social media users depicted the election as a climactic moment where democracy was in danger and portrayed Boric as the hero who appeared at just the right moment with the right message. The term hagiography refers to stories about saints that were read collectively and contributed to the creation of worship communities in medieval Europe. This notion, together with multimodal analysis, helps us understand absurdity not only as a matter of form and content but also as a mode of interaction mediated by memes." (Abstract)
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