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COMMUNICATOR for a CYBER AGE in Africa.
Edited by Fr. K D Tom Kunnel sdb Bosco Eastern Africa Multimedia Services (B.E.A.M.S) Salesians of Don Bosco Karen, 00502 Kenya
COMMUNICATOR FOR A CYBER-AGE IN AFRICA
SECTION VI Communicator for a Cyber-Age in Africa SECTION VI 6.1 Foundation of Communication Theology 289 6.2 Introduction to Communication Theology 292 6.3 Jesus Christ – The Ideal Communicator 296 6.4 Scripture: Word, Image, Tradition 300 6.5 Church Documents on Social Communications – I 304 6.6 Church Documents on Social Communication – II 311 6.7 Communication and Church Models 315 6.8 Church Structures and Organisation for Social Communication 321 6.9 Issues in Media and the Christian Response 327 6.10 Catechesis and Communication 332 6.11 The Human Approach in Catechesis 335 6.12 Communication and Culture 339 6.13 The Need for Inter-Religious Dialogue 345 6.14 Forms of Inter-religious Dialogue 350 6.15 Inter-religious Dialogue: Obstacles and Blessings 353 6.16 Youth Retreats 356 6.17 Communicating the Word of God through Fruitful Sermons 363 6.18 Practical Guidelines for Pastoral Planning for Social Communication 369 6.19 Communication Challenges with Information Communication Technologies (ICTs) Development 373 6.20 Evangelisation for the Cyber Age 382 6.21 Spirituality for Cyber Age 387289 Communicator for a Cyber-Age in Africa Input overview of Theological disciplines and their relation to Communication.
A. The main theological disciplines: 1. Biblical Theology: It outlines the ways, meaning and God’s communication in scripture. We study here the modes of communication as presented by the biblical authors and books. The various divisions of the Bible for theological studies are of concern here. They are the Pentateuch, Deuteronomic/Historical Books, Prophetic Literature, Wisdom Literature, The Gospels, Pauline and Johanine Literature.
In Biblical studies, we also consider the scripture of other religions and cultures that influenced both the Jewish and Christian scriptures. This resulted mostly from the intercultural communication that existed between them. This is taken up in detail in the next two lessons which deal with God’s communication in the O.T. and in Jesus Christ.
2. Systematic Theology: Concerns the study of the contents and forms of God’s communication in and through the Church. Themes studied here are Christology, Trinity, Ecclesiology, Creation, Eschatology and Grace. Each of these theological disciplines demonstrate our understanding and response to God’s revelation in Christ and how we have organised this revelation into a body of studies. We examine this closely as we take a look at the models of the Church and their impact on communication in Chapter 5.7 of this course.
3. Fundamental Moral Theology: We study God’s communication of human behaviour and norms for individual and social living. Of particular concern are divine law, natural law and human law. We also look at human behaviour in response to God’s communication in the area of sexuality, marriage and in society at large, because Man is created social and finds fulfillment only in relation with others.
4. Liturgical Theology: This is the communicative expression of prayer and worship and communion with God. Here we study the sacraments and all the sacramental actions of the minister and the faithful. We look at the communication dimension of each of the sacraments, the symbols, the signs and gestures and their meaning. 5. Pastoral Theology: This is the study of the ways and means of communicating in the care of God’s people. This involves pastoral counselling/psychology, homilectics and canon law. Pastoral theology is the core and concern of communication theology, for we learn communication theology in order to be effective in the pastoral care of those who will be under our care. Our theological formation will be a waste if at the end we cannot communicate effectively to our church members. 6. Catechetical Theology: This is the process of initiating into and nourishing the Christian faith of those who accept Christ and become part of the Christian community. Of particular importance in the study of the RCIA, which was recommended by Vatican Council II as the norm of catechesis. 7. Mission Theology: This concerns the means and ways of God’s communication to those who are not yet members of the Church. The Church which is seen as entrusted with a mandate of evangelization has to proclaim the good news of the kingdom. She can only do so through an effective communication medium which takes the need and situation of the people into consideration. Thus communication theology here is the mode by which the mission of the church can be carried out. We look at the various paradigms in the missionary life of the church and the mode and emphasis of communication, as well as the message of each paradigm.
Aim Materials Required [ To establish the importance and place of communication theology in the whole theological formation.
[ To discover the relationship between communication theology and other disciplines of theology.
[ A Pen and Notebook/Papers.
6.1 Foundation of Communication Theology290 Communicator for a Cyber-Age in Africa B. Basis of Communication Theology Communication theology is based on the following: 1. Interpretation of revelation, faith and grace as means of communication 2. A vision of human beings as beings-in-communication, capable of communicating among themselves and with the transcendent.
3. A better awareness of the cultural-symbolic aspect of human life-symbolic communication, cultural manifestations as symbolic expressions 4. A perception of the new cultural industry - the power of manipulation and persuasion of the media C. Theological formation and communication The following are the prevailing attitudes: i) Isolation: There is no formal training in communications or it is seen as an extracurricular activity.
ii) Compartmentalisation: As much as it is seen as useful and important, it is not included in theological formation, but offered as electives.
iii) Collaboration: There is awareness and synergy, whereby individuals/departments collaborate in a common effort for communication.
iv) Integration: Communication is seen as the ‘heart of the church’ and therefore an integrated and interdisciplinary curriculum for theological formation is pursued.
The new clarion call is to arrive at integration by offering further courses on communication, with practical-pastoral relevance. In the long run, a purely rationalist and academic approach in terms of theology as faith seeking understanding, should be set aside and a faith seeking meaning and relevance, built on narrative theology be practiced.
Review 1. In this foundation we are looking at the various disciplines of theology in relation to communication.
2. Biblical studies look at the communication mode in the books of the Bible as presented by God through the prophets and authors of the Bible and also the response of the people to this communication (revelation).
3. Systematic theology helps us in organising God’s communication (revelation) in and through the Church. 4. Fundamental Moral theology is the area of living the communication of norms for human behaviour in society and in human social institutions such as marriage.
5. Liturgical theology addresses the communication elements in prayer and worship as practised in the sacraments. 6. Communication theology is the vehicle for carrying out pastoral theology.
Reflection In which areas has communication been given a prominence in theological formation? Relevant Skills 1. Should communication theology be given or seen as a distinct theological discipline or should it still remain integrated in other theological disciplines as presented above? 2. Discuss theology as faith seeking understanding (systematic) and faith seeking relevance (communication).
References Eilers, Franz-Josef. Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication. Bangalore: Bangalore Asian Trading Company, 2004.
Joseph Palakeel. Towards A Communication Theology Bangalore. Bangalore: Asian Trading Corp, 2003.291 Communicator for a Cyber-Age in Africa Aim • To establish the importance and place of communicating theology in the whole theological formation.
• To discover the relationship between communication theology and other disciplines of theology.
Review 1. In this foundation we are looking at the various disciplines of theology in relation to communication.
2. Biblical studies look at the communication mode in the books of the Bible as presented by God through the prophets and authors of the Bible and also the response of the people to this communication (revelation).
3. Systematic theology helps us in organising God’s communication (revelation) in and through the Church. 4. Fundamental Moral theology is the area of living the communication of norms for human behaviour in society and in human social institutions such as marriage.
5. Liturgical theology addresses the communication elements in prayer and worship as practised in the sacraments. 6. Communication theology is the vehicle for carrying out pastoral theology.
Reflection In which areas has communication been given a prominence in theological formation? Relevant Skills 1. Should communication theology be given or seen as a distinct theological discipline or should it still remain integrated in other theological disciplines as presented above? 2. Discuss theology as faith seeking understanding (systematic) and faith seeking relevance (communication).
References Eilers, Franz-Josef. Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication. Bangalore: Bangalore Asian Trading Company, 2004.
Joseph Palakeel. Towards A Communication Theology Bangalore. Bangalore: Asian Trading Corp, 2003.
CHAPTER 6.1 PARTiCiPAnT’S HAnDouT Foundation for Communication Theology COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke292 Communicator for a Cyber-Age in Africa Input introduction Communication is a substantial and essential aspect of being human. Being human means communicating because human beings are social beings.
Permeating every aspect of human life, communication is interdisciplinary, i.e. it entails an intrinsic relationship with other life disciplines: sociology, psychology etc.
Christianity is a religion of communication. God first communicated himself to us. “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world”. Heb 1:1-2 He communicates himself for our salvation: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. Jn. 3:16 He urges us to communicate the good news of salvation to the world: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Matt 28:19-20. Human beings are created in God’s image: capable of communication with and being communicated to by God. The Basics of Communication a. Communication: Communication is from the Latin word communis meaning common. It is the process of interaction between persons/people by construction and use of signs and meanings. It is both Divine-Human and inter-human and is characterized by sharing and participation. It concerns the ability to make signs, to encode and decode so as to live in a meaningful world and to build bridges with others. Thus when we communicate, we establish commonness.
b. Media: Refers to the methods, means or instruments used for interaction.
c. information/Message: The linear sender-receiver model by which content is transmitted from source to receiver. It is the formulated content that is transmitted.
d. Experience: This is the context in which we communicate. It is within our experiences that we encode or decode messages. Thus difficulties arise with messages outside our experience, both from sending and receiving perspectives.
e. Symbols: It is an arbitrary sign which comes into existence by convention, rule or assent. It is something used deliberately to take the place of something else. It may be verbal, (spoken word: proverb, advice, song), graphic (written word) or representational (emblem, artifact). Human beings not only understand symbolic interactions with each other and with God, but are able to create symbols.
Aim Materials Required [ To revise the basic notion of communication: terms, meaning, medium, implications for understanding the Biblical revelation and pastoral milieu from a communication point of view.
[ A Bible.
[ Commentaries on the Bible.
6.2 Introduction to Communication Theology293 Communicator for a Cyber-Age in Africa f. Language: This is a system of symbols used for communication. It is essential in the growth and transmission of culture, values and ensuring the continuity of a community. Linguistic communication is foundational to all human social interaction. Through language, we analyse and share worldviews, psychological processes of individuals and societies. g. noise: This is any interference in the proper decoding of received message. It can be immaterial: mood of the receiver, language not understood, or material: physical noise which affects the audibility of the message.
Components of Communication • Source • Message • Channel (medium) • Receiver. (the effect) implication for Christian Communication: Is communication Church-centred (who), receiver-centred (to whom), message-centred (what), channel media- centred (how) or goal-centred (with what effect)? These elements should be evenly balanced for communication to be effective.
Divine-Human Communication: Biblical Paradigms a) The God of Biblical revelation is a God who communicates: God’s creative action is self-revelation- God wanting to be known, wanting to speak, wanting to communicate with his creatures, to enter into a covenant with humankind. b) Divine-human communication is a gift of God: - It is not presented as a once and for all event, but as a continuous, unending process.
- Creation of man in God’s own image, creation of the woman as a dialogue-partner at par with him has rich significance for our understanding of a God who communicates continuously with us.
c) The Fall (sin) causes a breakdown in the divine-human relationships, in the intra-human communication and our interaction with the cosmos. It replaces the God-centred dialogue with man-made monologue.
d) The OT narrates God’s constant desire to re-establish the disrupted dialogue through a historiography which asserts Israel’s knowledge of God as one intervenes decisively in their favour.
e) Through this dialogue (communication) God participates in the life of his people: in Egypt, at Sinai, at the Red Sea and in the desert.
f) By this dialogue, Israel becomes God’s communication partner, a sign of universal salvation to other nations. This is mediated through the prophets, teachers, scriptures and events of history.
g) God’s creative-communicative action is described by the Hebrew word, dabar. It refers to God’s action of saving. God communicating in and through the ordinary events of history means He recognises human culture.
h) God’s revelation is incarnational: ‘God reveals through himself, not in spite of humanity or through the veil of humanity, but in and through humanity.’ i) African Dimension of Divine Communication - The Jewish starting point of divine communication is God’s manifestation in their history which leads them to affirm his presence.
- The African on the other hand, has nature as the starting point. They marvel at the wonder of creation, how natural things serve their needs, the living that they make out of natural things, and see a Supreme Being behind it all. - This leads them easily to identify God with mountains, trees, rivers and other natural things. In many African cultures, these are mediations of the divine, in the big rivers, the big trees and high lofty mountains is the encounter with the divine. - These objects are held as sacred and where they are located are demarcated as sacred places. - Symbolism is very prominent in African life. - The felt phenomena, the visible object is very vital to African communication of the divine. Review 1. Communication Theology has helped us look at how God has communicated and still communicates to his people. 2. We also evaluated terms like communication, media, Information, message, experience, language and noise which are vital to communication.294 Communicator for a Cyber-Age in Africa 3. Divine communication is for us in our fallen state. From an African perspective, our encounter with nature mediates God’s presence. Signs and symbols play a major role in communication in the African context.
Reflection 1. Choose a passage/event from the OT and analyse the Divine-human interaction from a communication perspective.
2. What should be the present day attitude of the church to culture and language? Discuss Relevant Skills 1. Anthropomorphism, use of symbols, provides a greater efficacy to Divine-human revelation when seen from a communication point of view. Contrast the Jewish view of barred images and the prolific presence of symbols among Africans.
2. Enact a role play based on the OT to bring into sharper focus the Divine-human dialogue.
3. Analyse the relationship between creation and the exodus covenant from a communication perspective.
4. Is symbolism equal to idolatry? What do you say about the images we have in the Church and in homes? Resources BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Graeme Burton. Teaching Communication. London: Routledge, 1990.
Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.295 Communicator for a Cyber-Age in Africa Aim • To revise the basic notion of communication: terms, meaning, medium, implications for understanding the Biblical revelation and pastoral milieu from a communication point of view.
Review 1. Communication Theology has helped us look at how God has communicated and still communicates to his people. 2. We also evaluated terms like communication, media, Information, message, experience, language and noise which are vital to communication.
3. Divine communication is for us in our fallen state. From an African perspective, our encounter with nature mediates God’s presence. Signs and symbols play a major role in communication in the African context.
Reflection 1. Choose a passage/event from the OT and analyse the Divine-human interaction from a communication perspective.
2. What should be the present day attitude of the church to culture and language? Discuss Relevant Skills 1. Anthropomorphism, use of symbols, provides a greater efficacy to Divine-human revelation when seen from a communication point of view. Contrast the Jewish view of barred images and the prolific presence of symbols among Africans.
2. Enact a role play based on the OT to bring into sharper focus the Divine-human dialogue.
3. Analyse the relationship between creation and the exodus covenant from a communication perspective.
4. Is symbolism equal to idolatry? What do you say about the images we have in the Church and in homes? Resources BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Graeme Burton. Teaching Communication. London: Routledge, 1990.
Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications 1994.
CHAPTER 6.2 PARTiCiPAnT’S HAnDouT Introduction to Communication Theology COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke296 Communicator for a Cyber-Age in Africa Procedure • Introduce the topic • Form groups from the students who will discuss the various characteristics of Jesus’ communication. Input Introduction • The kenotic incarnation is the culmination of God’s communication: The Incarnation of Jesus Christ as Man is the culmination of a series of revelations and communications (Heb 1:1). In Christ, God becomes Emmanuel God with us. Christ is the image of the invisible God (Col 1:15); He is God’s communication with us.
• The Incarnation takes place in the context of ‘fullness of time’ which is the fullness of the self-communication of the Triune God in the Holy Spirit. ‘By the power of the Holy Spirit, the mystery of the hypostatic union is brought about. That is, the union of the divine nature and the human nature, of the divinity and the humanity in the one Person of the Word-Son. • This fullness is best described by John: ‘The Word became flesh and dwelt among us’ (Jn 1:14). The literal translation is The Word became flesh and pitched its tent among us. In the communication science, it refers to the entering the semantic orbit of the receivers. Incarnation is the moving into the ‘frame of reference’ or field of experience of the audience, their actual values, languages and worldviews.
• The Incarnational self-communication in Jesus Christ proceeds to finality in the paschal mystery as a new dimension of God’s self-communication. The Easter event, culminating in Pentecost is the time of the new beginning of the self-communication of the Triune God to humanity in the Holy Spirit through the work of Christ the redeemer. ‘God so loved the world that He gave His only Son.’ (Jn. 3:16) Different Titles Attributed to Jesus Christ: Word/Son of God, Son of David, Messiah, the Christ, the Anointed, Saviour, Son of Mary, Son of the Most High, Son of Man, King of the Jews, Rabbi, Master, Lord, Teacher, the Great Elder, the Divine Healer Sharing Analyse in your groups these and other titles to understand the people of Jesus. What relevance do they have from the point of view of communication theology? Another epoch of self-communication of God is the outpouring (sending) of the Holy Spirit, which is accomplished in Christ, witnessed by the preaching of the apostles and manifested in the church as the Counsellor, the Spirit of Truth, the Advocate. The Holy Spirit is the ongoing expression of God’s self- communication for all peoples and at all times. We should see Him not only as an agent of Mission and Evangelization (Redemsio Missio, Evangelii Nuntiandi) but as an agent and fulfilment of God’s self-communication to the church and mankind. Jesus’ Communication Style Assign aspects of characteristics of Jesus’ communication to the group for research.
Aim Materials Required [ To enable students to reflect on Jesus as a communicator and devise current and relevant pastoral approaches for communicating the Good News and also caring for souls.
[ A copy of the New Testament.
6.3 Jesus Christ - The Ideal Communicator297 Communicator for a Cyber-Age in Africa The Effect of Jesus’ Communication People could not remain unmoved by Jesus’ communication. Listening to him, they either loved him or hated him. To those who accepted him, he gave them the power to be children of God. (Cf. Jn. 1:12). These experienced peace, joy, communion, love, healing and forgiveness. [Let the class give examples].
Still others refused to see the light and strength brought by Him. They remained in their darkness and ignorance. [Let the class give examples].
What is the central message of Jesus? • Jesus’ communication was as a result of his eternal communion with the Father and the Holy Spirit, for the Trinitarian life is a communitarian one. People in communion, cannot but communicate. • He came to restore the broken dialogue between us and God, to reconcile us and also restore the kingdom of God, a kingdom of peace, justice, love, joy and righteousness. He called together a community of disciples to live and strive towards koinoinia, which is the foundation of values of the kingdom. Since it is communication that creates and sustains the community, we can say the Church is communication.
Communication and communion live’s through proclamation of the Word (kerygma) and service to each other (diakoinia).
At its highest level, communication is giving of oneself, a self-emptying, the kenosis of Christ (Ph 2:5-11).
Jesus manifests in his life a deep and lasting communion and communication with the Father and the Spirit. He is not just an itinerary preacher, moving from place to place, but one who is constantly in communion with his Father. (Ask the class about instances of Jesus’ communion and communication with the Father and the Spirit).
A. The Hearers of His Communication 1. The source of Jesus’ communication was his intimate relationship with God - His Abba. He was conscious of God’s spirit speaking and acting through him. Lk 4: 16-30 2. His one obsession was to do and communicate His Father’s will. Lk 12:32 3. He had a relentless desire to usher in the Kingdom of God- a kingdom of peace, love, truth, and justice. Mk 12: 28-31, Lk 11: 14-23.
4. Jesus had a deep compassion for his audience and he recognised their needs.
Mt. 11: 28; 14:14; Mk 2, 23-28, 6, 30-34; Lk 6, 6-11; 7, 12, 26-50.
5. His communication with people was personal and for their benefit. Each encounter was unique and spontaneous. Mt. 7, 12; Mk 10: 17-22.
6. His communication reveals his great respect for human life- his keen observation and attentiveness to whatever is simple, honest, and holy in the human condition. Mt. 13, 44-46; 11:25; 7, 47-48; Lk 9, 47-48 B. His communication style 1. He had extraordinary supernatural gifts: intelligence-wisdom Lk 2, 40, 52, authority Lk 4, 31-32, mind-reading Lk 7, 39-47, healing Mt. 16, casting out demons Mt 8, 16, 28-32.
2. He must have had a powerful voice: Mt 13, 1-3; Mk 6:37.
3. His teaching was full of familiar symbols, word-pictures and imagery from everyday life. Lk 6: 47-49; 5, 36-39; 12, 22-31, 13: 24 4. He spoke in parables and stories. Mt. 23, 47-50; Mk 4, 1-9; 4, 30-32; Lk 6, 43-46, 12, 22-31; Mt 8, 5-13, Mk 1, 40-45.
5. He used nonverbal communication. Mt 9, 18-31 6. He used humour. Mt. 17, 27; Mk 6, 45-52.
7. He used miracles to make a point. Mk 2, 1-12; Lk 5, 1-11.
8. He chastised those who were blinded by hypocrisy, wealth and self-righteousness.
Mt. 11, 20-24; Lk 6, 24-26; Lk 11, 37-12:1 9. His zeal for the Father’s house provoked him to use violence.
Mt, 11, 15-19.
10. Imbibing his message requires courage. Mk 13, 9-13; Mt. 10, 26-28.298 Communicator for a Cyber-Age in Africa C. it’s effect on his audience 1. His listeners found him speaking with an authority that far exceeded that of their regular teachers. Mk. 1, 27; Mt. 9: 32-34, Lk 4: 36; Lk. 7, 16.
2. His words had an immediate effect on: evil spirits Lk. 4, 31-35, 7, 11-15; diseases Mt 9, 27-31, 8, 1-4, nature Mt. 8, 23-27, death Mt. 9, 18-36.
Communication Methods of Jesus Christ 1. His life communicates for him. His incarnation, birth in a manger, the 40 days in the desert, passion, death and resurrection. All these are manifestations of his mission and his commitment to being sent by the Father for redemption of the world.
2. As an itinerant preacher, he preaches virtually everywhere: synagogues, Temple, private homes, by the seaside and mountains. 3. He speaks to the people in their daily experience and aspirations, their concern and worries which he brings to the Father’s will. In his stories, he used familiar examples of daily life, e.g. work of fishermen, farmers, shepherds, bakers and widows.
Guiding Principles of Jesus’ Communication 1. He segmented his audience. Segmentation refers to identification of a group within a larger audience to whom one will target for a message. In Jesus’ life, we see this in his encounter with the Syrophoenician woman (Mk 7: 25-30). In this encounter, Jesus is not being rude to the woman but merely telling her that she is not part of his primary audience and that any time spent with her or anything done for her is at the expense of his target group. In our communication endeavour, we must realise that we cannot appeal to all people at the same time with the same message. We must choose which part of the larger society our message will be best suited to and remain with that group.
2. His communication was within the context of his receptors. Speaking in contexts familiar to receptors increases the chances of the message being well received. Manipulation and persuasion used in the message should be geared towards the good of the receptors. They should be treated as we would want them to treat us. He spoke using things (sheep, seed, bread, figs, etc) which were familiar to the people of his time. His stories made use of places and things known to them, e.g. the Lost Coin, Sheep, Son (Lk 25), the Ten Virgins (Mt. 25,1-12).
3. He had different means of communication to the different people He came across. His communication to the Pharisees and tax collectors was not the same. We can say he was more charitable to tax collectors, inviting them to salvation (cf. Lk 19, 1-10) than he was to the Pharisees whom he used harsh examples, to call them to conversion. Review 1. Jesus is referred to by many titles and in these titles we see the various aspects of Jesus. All these titles communicate different aspects of Jesus to us. 2. His central message was repentance and salvation. 3. He communicated his whole self to us. He used many ways, especially parables and other stories to get to his audience.
Reflection 1. Choose a parable of Jesus and analyse it to discover the kind of communicator Jesus was 2. Discuss in groups the chief qualities of Jesus as a communicator. How effective was he? 3. How does one overcome cultural barriers in communication following the gospel way? 4. How does one communicate the message of salvation in the face of hostility? Relevant Skills Re-write a gospel parable to make it effective for today’s youth.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference Kraft, Charles H. Communication Theory for Christian Witness. New York: Orbis Books, 1999.
Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Kofi Appiah-Kubi. african theology en route. New York: Orbis Books, 1981.
Duffy Paul. Word of Life in Media and Gospel. Victoria: St. Paul’s Publications, 1991.299 Communicator for a Cyber-Age in Africa Aim • To reflect on Jesus as a communicator and devise current and relevant pastoral approaches for communicating the Good News and also caring for souls.
Procedure • Form groups and discuss the various characteristics of Jesus’ communication. Different Titles Attributed to Jesus Christ: Word/Son of God, Son of David, Messiah, the Christ, the Anointed, Saviour, Son of Mary, Son of the Most High, Son of Man, King of the Jews, Rabbi, Master, Lord, Teacher, the Great Elder, the Divine Healer Sharing Analyse in your groups these and other titles to understand the person of Jesus. What relevance do they have from the point of view of communication theology? Guiding Principles of Jesus’ Communication 1. He segmented his audience. Segmentation refers to identification of a group within a larger audience to whom one will target for a message. In Jesus’ life, we see this in his encounter with the Syrophoenician woman (Mk 7: 25-30). In this encounter, Jesus is not being rude to the woman but merely telling her that she is not part of his primary audience and that any time spent with her or anything done for her is at the expense of his target group. In our communication endeavour, we must realise that we cannot appeal to all people at the same time with the same message. We must choose which part of the larger society our message will be best suited to and remain with that group.
2. His communication was within the context of his receptors. Speaking in contexts familiar to receptors increases the chances of the message being well received. Manipulation and persuasion used in the message should be geared towards the good of the receptors. They should be treated as we would want them to treat us. He spoke using things (sheep, seed, bread, figs, etc) which were familiar to the people of his time. His stories made use of places and things known to them, e.g. the Lost Coin, Sheep, Son (Lk 25), the Ten Virgins (Mt. 25,1-12).
3. He had different means of communication to the different people He came across. His communication to the Pharisees and tax collectors was not the same. We can say he was more charitable to tax collectors, inviting them to salvation (cf. Lk 19, 1-10) than he was to the Pharisees whom he used harsh examples, to call them to conversion. Review 1. Jesus is referred to by many titles and in these titles we see the various aspects of Jesus. All these titles communicate different aspects of Jesus to us. 2. His central message was repentance and salvation. 3. He communicated his whole self to us. He used many ways, especially parables and other stories to get to his audience.
Reflection 1. Choose a parable of Jesus and analyse it to discover the kind of communicator Jesus was 2. Discuss in groups the chief qualities of Jesus as a communicator. How effective was he? 3. How does one overcome cultural barriers in communication following the gospel way? 4. How does one communicate the message of salvation in the face of hostility? Relevant Skills Re-write a gospel parable to make it effective for today’s youth.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference Kraft, Charles H. Communication Theory for Christian Witness. New York: Orbis Books, 1999.
Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Kofi Appiah-Kubi. African Theology en Route. New York: Orbis Books, 1981.
Duffy Paul. Word of Life in Media and Gospel. Victoria: St. Paul’s Publications, 1991.
CHAPTER 6.3 PARTiCiPAnT’S HAnDouT Jesus Christ - The Ideal Communicator COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke300 Communicator for a Cyber-Age in Africa Procedure Explore the meaning of the various passages on the theme: ‘Word’ and ‘Image’ Divide the class into four groups, who will communicate Lk 4:18 to the following groups: a). Charismatic Christians b). Urban wealthy Christians c). Rural simple Christians d). Teen/Youth Christians Let each group share how they are going to carry out their communication.
Input The Bible is among the numerous primary sources of God’s communication with human beings. However, God’s communication far exceeds the written text of the Bible. Revelation encompasses all the various means God created an encounter with people.
These encounters are testified to by witnesses ( testamentum). When these testimonies are collected in writing, we have the scriptura (scriptures). So there is first the experience (testament) before the expression in text (scripture).
Faith is not only what is written (the sola scriptura of Martin Luther). It is far beyond the visible written text. The Bible is written testimony. It combines both word and testament. ‘Word’ in the Bible denotes a person. A person’s word reflects his or her true self, identity, intention and personality. Many times in the OT, we come across the phrase ‘the word of the Lord...’ God gave his word (himself) in covenant with the patriarchs, with Israel in the Decalogue (10 words). Jesus comes as this Word, which was with the Father and through Him all things were made (Jn 1). Jesus never saw or called himself as ‘Word of God’. The NT concept ‘word’ has roots in the Greek logos and when Christianity left its Jewish influence and inserted herself in the Hellenistic world, the concept of logos as a person, a pre-existent being with God was applied to Jesus Christ- ‘In the beginning was the Word, and the Word was with God and the Word was God.’ (Jn 1:1).
From a communication point of view, the early Christians were more interested in a personal relationship, an intimate experience and substance of meaning of Jesus’ words than just verbal precision of what was said, to be put in writing.
According to Pierre Babin, we should avoid reducing the word of Jesus Christ to accurate written word for the Gospel (Word).
Meticulous following of the letter of the law kills the spirit of the law. The Gospels as we have them today are as a result of a response to development in the cultural and ecclesial context of their time. Aim Materials Required [ To examine the role of scriptures in the process of divine-human communication.
[ To familiarize students with the evolution of the concept of Word and Image in the scriptures.
[ A copy of the Bible.
6.4 Scripture: Word, Image, Tradition301 Communicator for a Cyber-Age in Africa The word and spirit, the letter and proclamation, go hand in hand and should not be separated or taken out of their context.
There is no communication from the letter alone because it might conceal or deceive the recipients. This is seen in the Human Communication theory of McLuhan. He posses that ‘the print technology, by focusing on the human mind on linear print, creates a breach between visual experience and auditory experience’. Written word (text) reduces experience to only one sense (sense of sight) and this distorts and fragments human perception and sensibility. This alienates the other senses and restricts people to a universe of fallacious abstraction.
In this way, Hand-Rued Weber suggests that focus on the stages of development of the Bible: oral preaching, illuminated manuscript, a liturgical drama and finally a printed book is necessary for understanding the Bible. Our concentration on literary culture makes us see the Bible only as a printed book. We must be aware that till recently, western theology and theological teaching have been marked by this literary genre.
When we, in our contemporary thought pattern, subject the Bible and for that matter Christian revelation to an exaggerated literal genre, we run the risk of the gradual disappearance of the memory, the decline of community in celebration and participation. A special mention needs to be made of our African context, where less emphasis is placed on the written word. The word is what is spoken and listened to. The word is acted out in drama, sang in songs, presented in dancing and drama, accompanied by giggles, clapping and cheers. This makes a better impression and impact on the peoples than a written text which appeals only to the intellect and less to emotion or imagination.
Basically, the foundation of the Bible is oral transmission. The commandments were to be listened to and carried out. (Dt, 6:1). Later prophets would proclaim the word from God to the people, who were to heed it for life or ignore it to their own peril. King Josiah in 622 BC discovered the law and urged it to be proclaimed in public (2 Kgs 23: 2). St. Paul’s letters were not rewritten for the Christians, but read publicly (I Tim. 4:13). The kerygma, in which the word of God prominently features, was an oral proclamation. Basically, this message was heard, remembered, understood, taught and proclaimed, celebrated and translated into life. The writing and fixing of the canons of the Bible did not affect this practice of oral transmission. The written word only served as an aid for memorizing and reciting, for proclamation and teaching, for study and celebration.
Word and image God’s revelation (Jesus) can be experienced to us in multi-sensory forms.
People can see Jesus (Jn 14:4) People can hear him (Mk 1:11) People can touch him (Lk 23:39) In the Psalms, we are invited to taste and see how good the Lord is (34:9).
John describes it in a very graphic way: ‘that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the Word of Life ... and we have seen and testify and proclaim to you... (I Jn. 1,1-2). The same testimony is presented by Peter on the transfiguration and the need to trust in prophecy (I Pt 1: 16-21).
God’s revelation, especially Jesus Christ comes to us in this Word-Image form. Jesus takes a concrete human form, he comes as a sign, an icon. At his birth, the angels indicate him with a sign: This will be the sign for you: you will find a baby wrapped in cloths and lying in a manger’. However, a sign is always in the realm of belief and deeper faith, not to test like the Pharisees. (cf. Mt. 12, 38-39; 16, 4; Lk, 11, 29-30) Art: a medium of Christian communication Judaism is strongly against visual representations, as seen in the 2 nd of the 10 commandments. The condemnation of the idolatry of the golden calf in Ex. 32 is another example. Destruction of images and suppression of all ‘high places’ was a major aspect of the reforms of King Josiah during the 7 th century before Christ. The tone of condemnation changes in the Middle Ages, with Basil the Great teaching that honour to images (icons) is really honour to who they represent and Thomas Aquinas saying images are not worshipped since they are mere things, but they draw us to God incarnate. 302 Communicator for a Cyber-Age in Africa For the unlettered, Pope Gregory (6 th century) and William Durandus recommends pictures and ornaments in churches as their lessons and scriptures. The Protestant Reformation of the 16 th and 17 th century brought a violent opposition to images and icons, claiming they were violating scriptures and distracting worshippers. They opposed all major signs and symbols- sacraments, altars, relics, clerical habits and statues. Their interest was only in the written text of the Bible.
African communication through signs and symbols Signs and Symbols are essential to the African communication mechanism. Without them, communication is next to impossible. Through art (signs and symbols) a whole spectrum of network relations are created between human beings and with the cosmos. Things are not just written down in pure dry text, but are symbolically represented in art. These expressions are gestures, word (spoken), dance, music, dress, ornamentation, tattoo, make-up, mask, architecture, time and space. By these artistic expressions, human beings become the soul of soulless things and the voice of the voiceless things of the cosmos. Finally, we have to become aware that God’s communication in the world can only be appreciated through symbols, words and signs. Review 1. Scripture is God’s communication to us in words and images. Jesus’ communication in scripture is more than just words.
2. The written words are final edition of the spoken word. 3. The power of the word is in the speech. That is why scripture in church is not just read, but proclaimed. A proclamation carries power and effect for conversion. 4. Jesus’ communication is graphically present in images and for most people images speak louder than words. Reflection 1 Discuss the biblical position on visual images by giving examples.
2 What is the role of art in communicating the Christian message? Relevant Skills 1. Discuss the controversy that arose during the Reformation on Word and Image.
2. Demonstrate how we can use visual art for catechesis with our youth groups or parish community.
Reference BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Resources Kofi Appiah-Kubi. African Theology en Route. New York: Orbis Books, 1981.
Duffy Paul. Word of Life in Media and Gospel. Victoria: St. Paul’s Publications, 1991.303 Communicator for a Cyber-Age in Africa Aim • To examine the role of scriptures in the process of divine-human communication • To be familiar with the evolution of the concept of Word and Image in the scriptures Procedure Form four groups and plan how you will communicate Lk 4:18 to the following groups: a). Charismatic Christians b). Urban wealthy Christians c). Rural simple Christians d). Teen/Youth Christians Let each group share the strategies use to carry out their communication.
Word and image God’s revelation (Jesus) can be experienced to us in multi-sensory forms.
People can see Jesus (Jn 14:4) People can hear him (Mk 1:11) People can touch him (Lk 23:39) In the Psalms, we are invited to taste and see how good the Lord is (34:9).
John describes it in a very graphic way: ‘that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the Word of Life ... and we have seen and testify and proclaim to you... (I Jn. 1,1-2). The same testimony is presented by Peter on the transfiguration and the need to trust in prophecy (I Pt 1: 16-21).
God’s revelation, especially Jesus Christ comes to us in this Word-Image form. Jesus takes a concrete human form, he comes as a sign, an icon. At his birth, the angels indicate him with a sign: This will be the sign for you: you will find a baby wrapped in cloths and lying in a manger’. However, a sign is always in the realm of belief and deeper faith, not to test like the Pharisees. (cf. Mt. 12, 38-39; 16, 4; Lk, 11, 29-30) Review 1. Scripture is God’s communication to us in words and images. Jesus’ communication in scripture is more than just words.
2. The written words are final edition of the spoken word. 3. The power of the word is in the speech. That is why scripture in church is not just read, but proclaimed. A proclamation carries power and effect for conversion. 4. Jesus’ communication is graphically present in images and for most people images speak louder than words. Reflection 1 Discuss the biblical position on visual images by giving examples.
2 What is the role of art in communicating the Christian message? Relevant Skills 1. Discuss the controversy that arose during the Reformation on Word and Image.
2. Demonstrate how we can use visual art for catechesis with our youth groups or parish community.
Reference BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Resources Kofi Appiah-Kubi. African Theology en Route. New York: Orbis Books, 1981.
Duffy Paul. Word of Life in Media and Gospel. Victoria: St. Paul’s Publications, 1991.
CHAPTER 6.4 PARTiCiPAnT’S HAnDouT Scripture: Word, Image, Tradition COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke304 Communicator for a Cyber-Age in Africa Procedure Introduce the Class to the evolution of communication and the Church; Document and then ask the groups to present some of these documents.
Input The Church becomes aware of herself as a living community of people who are intimately related. To her, (the Church) has been entrusted the mandate of Jesus to go and teach and baptise the nations of the world (Mt. 28, 16-20). This mandate should be seen as the first basic document for communication. This set in place, the first mode of communication - Oral transmission, dominated early Christianity till the Middle Ages, where words were linked with images like signs, word-pictures, rituals and celebrations.
The Gutenberg era is the second mode, where literacy and printing became the norm. Through printing, knowledge spread wider and faster, affecting some traditionally held beliefs and values. However, factors like mass illiteracy and shortage of books made this print knowledge mostly the preserve of the clergy and the elite. The third phase, the electronic era was a result of ample use of electricity. It shows itself in the area of large numbers of people (mass) and also far reaching distances. One must not see these stages as successive, because they are inter-related. Church Documents Before going into the subject matter of the documents, it is good to see a brief history of the development of the Pontifical Council for Social Communications which is responsible for these documents and also works in conjunction with the Holy Father for encyclicals on social communication.
A Brief outline and the History of the Pontifical Council for Social Communications (Extract) On 30 January 1948, by Letter Protocol No. 153.561 from the Secretariat of State of His Holiness Pope Pius XII, the Pontifical Commission for the Study and Ecclesiastical Evaluation of Films on Religious or Moral Subjects was established; at the same time Bishop Martin John O’Connor was nominated President and the following persons were designated as Members: Rev. Mons. Maurizio Raffa, representing the Sacred Congregation of the Council, Rev. Mons. Ferdinando Prosperi, representative of the Office Catholique International du Cinématographe and provisional Secretary of the new Commission, Mr Giacomo Ibert and Architect Ildo Avetta. On 17 September 1948 the Holy Father approved the statutes of this new Office of the Roman Curia, which was renamed the Pontifical Commission for Educational and Religious Films. Then the original five-man Commission was replaced by the Pontifical Commission for Cinema, the statutes of which were approved by the Supreme Pontiff on 1 January 1952. With this measure, the new Office of the Curia took on the character of a study organism, endowed with an ample College of Experts recruited from various nations, while higher prelates from the dicasteries of the Roman Curia concerned with pastoral problems related to the development of modern techniques in the entertainment world were called to take part in the Commission itself. The Commission was also given larger Aim Materials Required [ To enable students appreciate and understand the Church’s social teachings on social communication.
[ Vatican II Document, Documents on Social Communication.
[ Pope’s Message on World Communication Day.
6.5 Church Documents on Social Communications - I305 Communicator for a Cyber-Age in Africa premises and provided with a Secretariat, directed by Mons. Albino Galletto, nominated Executive Secretary on 1 October 1950. Two years later, on 1 October 1952, Mons. Andrea Maria Deskur was designated Undersecretary.
The international position of the small Curia Office was so well established when John XXIII acceded to the Papacy that the new Pope had no hesitation in dedicating to it one of his first solemn documents, the motu proprio Boni Pastoris, with which the Pontifical Commission was aggregated to the Secretariat of State and made a permanent Office of the Holy See. This took place on 22 February 1959. Then some months later, on 16 December of the same year, the Pope instituted and approved the statutes of the Vatican Film Library, entrusting its management to the Pontifical Commission. Paul VI’s accession to the Papacy led to the constitution of the Council Committee for the Press under the direction of the President of the Pontifical Commission, which set to work, with notable success, to improve relations immediately between the Council and the world of news and journalism..
Every year that passes, the tasks of the Pontifical Commission multiply as, despite shortage of staff and limited means, it faces the ever-increasing need for studies, reports and other undertakings, if it is to keep up with the vertiginous development of the media in the world. In fact, technology, especially in electronics and communications, is advancing with giant strides, challenging its users with innumerable problems of research, planning and appropriate action. Mons. John P. Foley, the new President, appointed on 9 April 1984 and named titular Archbishop of Neapolis in Proconsolare on the same date, was ready to take up the gauntlet. (Bishop Deskur was nominated President Emeritus and elevated to Archbishop). Archbishop Foley inspired the Office with new energy, proposing new technical means and fresh pastoral approaches, aided in his task by the new Secretary, Mons. Pierfranco Pastore, appointed to the post on 4 th December 1984. At the same time the Pope nominated Dr Joaquin Navarro as Director of the Press Office of the Holy See, with Mons. Giulio Nicolini as Vice-Director, while Archbishop Romeo Panciroli, who on 6 November 1984 had been made titular Archbishop of Noba, became Apostolic Nuncio to Liberia.
A close and continuous collaboration has always linked the Pontifical Commission with many Dicasteries of the Roman Curia. The presentation to the world of information contained in the Documents of the Papal Magisterium and in some of the more important acts of the Congregations and Offices often engaged the Commission in a delicate, long-awaited and not too easy task. Among the fruits of this collaboration were: Guide to the training of future Priests concerning the instruments of Social Communication, published by the Congregation for Catholic Education on 19 March 1986, and Instruction on some aspects of the use of the instruments of Social Communication in promoting the Doctrine of the Faith, published by the Congregation for the Doctrine of the Faith on 30 March 1992.
In 1987, in view of the changed technological conditions in the field of social communications, the Pontifical Council had proposed to the Plenary Assembly that a possible supplement to Communio et Progressio be prepared, based on the answers to a questionnaire which had already been circulated to the bishops’ conferences in 1986. As a result, five years later, 2 February 1992 saw the publication of the Pastoral Instruction Aetatis Novae on Social Communications on the 20th Anniversary of Communio et Progressio.
Since one of the most important aspects of social communications is advertising, with its power of persuasion and often of psychological pressure, the Pontifical Council had proposed to the Plenary Assembly that a pastoral document be drawn up to treat the subject in the most suitable way. After three years of preparation involving Members, Consultors, Experts and numerous bishops’ conferences, the document entitled Ethics in Advertising was published on 22 February 1997, provoking a remarkably favourable impression for the seriousness, simplicity and restraint with which the subject had been handled.
The above summary is intended merely to remind readers of the daily activities of international relevance which the Office of the Holy See for Social Communications has carried out during the fifty years of its existence.
The Pontifical Council is well aware that all those who work in journalism, radio, television, films and the whole system of informatics, who listen honestly to the voice of their conscience and sincerely aspire to further the progress of their art, know how difficult it is amid the conditioning of everyday life to keep faith with their true vocation as communicators of truth and goodness. Catholics, moreover, must often cope with a lack of material means which, however much they may desire it, hampers their making of a contribution to the spread of free information mindful of the spiritual dimension and the public quality of entertainment while showing faith in the betterment of the individual and society and stimulating people to work for it. 306 Communicator for a Cyber-Age in Africa Sharing Highlight the major epochs in the life of the Pontifical Council for Social Communications.
Background of the documents: These documents concern the Church statement on social communication in relation to the use of the modern means of communication. These statements depict not only the importance the Church attaches to social communication but also the growing understanding of the means of social communication.
The documents are grouped into 3: Papal documents, Pontifical Council Documents and World Communication Day Messages.
a) Papal Documents Year Author Title Theme (audience) June 29, 1936 Pope Pius XI Vigilanti Cura Making cinema wholesome, healthy and an instrument for promoting good moral standards Dec 16, 1954 Pontifical Commission for the Cinema, Radio and Television Statutes PC Statutes for the Pontifical Commission for the Cinema, Radio and Television June 21, 1955 Pope Pius XII Ideal film Exhortations to representatives of the world of the cinema Sept 8, 1957 Pope Pius XII Miranda Prorsus Church’s interest in the use of motion picture, radio and television June 29, 1959 Pope John XXIII Ad Petri Cathedram Obligations in respect to Truth -- in the Press Feb 22, 1959 Pope John XXIII Boni Pastoris Motu Proprio on good use of motion picture, radio and television May 15, 1961 Pope John XXIII Mater et Magistra Extract (nos. 61, 223) reference to modern means of communication April 11, 1963 Pope John XXIII Pacem in Terris Extract: (no. 12-13, 90). Man’s right to maximum use of abilities and rejection of falsehood Dec 4, 1963 Second Vatican Council Inter Mirifica Conciliar Decree on the means of social communication May 15, 1961 Pope John XXIII Evangelii Nuntiandi Nos. 40-48. Suitable means of communicating the Gospel Oct 16, 1979 Pope John Paul II Catechesi Tradendae No. 46 Communications media March 4, 1979 Pope John Paul II Redemptor Hominis No. 16 Modern inventions should be for the good of Man Nov 22, 1981 Pope John Paul II Familiaris Consortio No. 76 - Recipients and agents of social communication307 Communicator for a Cyber-Age in Africa Jan 25, 1983 Pope John Paul II New Code of Canon Law Can.211,212,218,666, 761,775,779,804,822- 32,838,1063,1369 Canons on Social Communication Mar 19, 1986 Cong for Catholic Education Guidelines for future priests Guide to the training of future priests concerning the instruments of social communications Dec 30, 1988 Pope John Paul II Christifideles Laici No. 44 Evangelizing Culture and the Cultures of Humanity June 28, 1988 Pope John Paul II Pastor Bonus Art(s) 169-70 on the functions of the Pontifical Council for Social Communications Dec 7, 1990 Pope John Paul II Redemptoris Missio 37- Parameters of the Church’s Mission ‘Ad gentes’. 83-Missionary Promotion and Formation among the People of God Mar 25, 1992 Pope John Paul II Pastores Dabo Vobis 59 Pastoral Formation: Communion With the Charity of Jesus Christ the Good Shepherd Mar 30, 1992 Cong for the Doctrine of the Faith Use of instruments of SC in promoting doctrine of faith Instruction on some Aspects of the Use of the Instruments of Social Communication in Promoting the Doctrine of the Faith Sept 14, 1995 Pope John Paul II Ecclesia in Africa 52,71- Intrusiveness of the mass media 112-5- Communicating the Good news Mar 25, 1995 Pope John Paul II Evangelium Vitae 98- cultural change in Mass Media Mar 25, 1996 Pope John Paul II Vita Consecrata 99- Presence in the field of social communications Jan 22, 1999 Pope John Paul II Eccesia in America 20-1- The Phenomenon of Globalization 72- Evangelization through the media April 4, 1999 Pope John Paul II Letter to Artists Art as a tool for communicating the Gospel May 23, 1999 Pontifical Council for Culture Pastoral approach to Culture 33-34 Mass media and religious information308 Communicator for a Cyber-Age in Africa June 4, 2000 Pope John Paul II Jubilee Year – Journalists Holy Father’s address to the Jubilee of Journalists Feb 13, 2001 Pope John Paul II 70th anniversary Vatican Radio Holy Father congratulates managers and staff of Vatican Radio on the station’s 70th anniversary June 28, 2003 Pope John Paul II Ecclesia in Europa 63- Attention to the mass media Oct 16, 2003 Pope John Paul II Pastores Gregis 30- Episcopal ministry for the inculturation of the Gospel 2005 John Paul II Rapido Sviluppo Letter to those responsible for communications Dec 03, 2004 Pope John Paul Appeal to Catholic Newspaper To Italian Federation of Weeklies Feb 17, 2005 Pope John Paul II Papal Letter on Media Responsible for Social Communication March 13, 2005 Pope John Paul II Thanks Media for Appreciative Service Key Role of Media Aug 18, 2005 Pope Benedict XVI Advice to Journalists To WWD journalists Nov 27, 2006 Pope Benedict XVI Christian Media to Educate Mind Media in Spirit of the Gospel March 9, 2007 Pope Benedict XVI Media to Promote Beauty Appeal to Media Nov 29, 2007 Pope Benedict XVI Grateful for L’osservatore Romano Directors of Publicity Houses Jan 24, 2008 Pope Benedict XVI Media Overstepping the Mark Urges Communicators to seek and Present Truth May 28, 2008 Pope Benedict XVI Media Have Urgent Duty Address North American Communicators June 9 2008 Pope Benedict XVI Catholic Universities Pope’s speech to University Media Faculty b). Pontifical Commission for Social Communication Year Title Theme Nov 16, 1959 Vatican Film Library Statues May 23, 1971 Communio et Progressio Pastoral Instruction on the Means of Social Communication written by order of the Second Vatican Council June 3, 1973 Appeal to Contemplative Orders To support good use of mass media Oct 4, 1989 Criteria for Ecumenical and Inter-Religious Cooperation in Communications Dialogue309 Communicator for a Cyber-Age in Africa May 7, 1989 Pornography and Violence Pastoral Response to Pornography and Violence in the Communications Media Feb 22, 1992 Aetatis Novae A Revolution in Human Communications 1996 100 Years of Cinema (1995 – 1996) Training in the interpretation of the motion picture medium Feb 22, 1997 Ethics in Advertising Ethics June 4, 2000 Ethics in Communications Ethics Feb 22, 2002 Ethics in Internet Ethics Feb 22, 2002 The Church and Internet Ethics Oct 18, 2005 Right to Communicate Holy See’s Address on Information Technologies May 17, 2007 Media Education a Must for Youth Pontifical Commission on Pope’s Message May 29, 2008 Catholic Media Congress Address to Toronto Convention Review These documents show an array of the Church’s especially the Pope’s concern in ensuring that there is proper education on the availability and use of means of social communication. This concern covers all the areas and means of social communication. The popes as pastors want to give a direction in this area and not just leave it to the whims of individuals. The popes exercise their teaching authority in this area as well, starting with the very first document on social communication, Vigilanti Cura in 1936 to Rapido Sviluppo- Letter to those responsible for communications in 2005. It is worth noting the various themes and concerns taken up by these documents.
This section concerns the Pontifical Commission for Social Communication. In faithfulness to its mandate and function, this commission writes extensively on all the aspects of social communication, showing the guidelines that people should follow as far as the Church’s teachings are concerned. Of contemporary attention is the Internet, which seems to be a daily phenomenon for many people. Reflection 1. Discuss the comparative merits and demerits of oral, print and electronic media for the ministry of the Church.
2. List the pastoral priorities of each of these media in the life of a local church.
Relevant Skills Select 5 papal documents which have the same theme and present the development of this theme.
Resources www.vatican.va: Papal, Conciliar and Commission’s documents on Social Communication References Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Eilders, Franz-Josef. Communicating In Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication. Bangalore: Asian Trading Corp, 2004.
Joseph Palakeel. Towards A Communication Theology. Bangalore: Asian Trading Company, 2003.310 Communicator for a Cyber-Age in Africa Aim • To appreciate and understand the Church’s social teachings on social communication.
Review The documents on communication show an array of the Church’s especially the Pope’s concern in ensuring that there is proper education on the availability and use of means of social communication. This concern covers all the areas and means of social communication. The popes as pastors want to give a direction in this area and not just leave it to the whims of individuals. The popes exercise their teaching authority in this area as well, starting with the very first document on social communication, Vigilanti Cura in 1936 to Rapido Sviluppo- Letter to those responsible for communications in 2005. It is worth noting the various themes and concerns taken up by these documents.
In faithfulness to its mandate and function, the Pontifical Commission for Social Communication writes extensively on all the aspects of social communication, showing the guidelines that people should follow as far as the Church’s teachings are concerned. Of contemporary attention is the Internet, which seems to be a daily phenomenon for many people. Reflection 1. Discuss the comparative merits and demerits of oral, print and electronic media for the ministry of the Church.
2. List the pastoral priorities of each of these media in the life of a local church.
Relevant Skills Select 5 papal documents which have the same theme and present the development of this theme.
Resources www.vatican.va: Papal, Conciliar and Commission’s documents on Social Communication References Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Eilders, Franz-Josef. Communicating In Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication. Bangalore: Asian Trading Corp, 2004.
Joseph Palakeel. Towards A Communication Theology. Bangalore: Asian Trading Company, 2003.
CHAPTER 6.5 PARTiCiPAnT’S HAnDouT Church Documents on Social Communications – I COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke311 Communicator for a Cyber-Age in Africa Procedure - Two students are to take the message of any year of their choice.
- They are to do a class presentation based on the following points: • Background and brief summary of the message • Main issues treated in the message • The possible link with the previous year • Relation of the message to any global issue of that year • Demonstrate how the message meets the need of their local church Input World Social Communications Day World Communications Day, the only worldwide celebration called for by the Second Vatican Council (“Inter Mirifica”, 1963), is celebrated in most countries, on the recommendation of the bishops of the world, on the Sunday before Pentecost. The announcement of the theme is made on September 29, the Feast of the Archangels Michael, Raphael and Gabriel, who have been designated as the patrons of those who work in radio. The Holy Father’s message for World Communications Day is traditionally published in conjunction with the Memorial of St. Francis de Sales, patron of writers (January 24), to allow bishops’ conferences and diocesan offices sufficient time to prepare audiovisual and other materials for national and local celebrations.
index of the Themes Year no. Theme 2009 43 “New Technologies, New Relationships. Promoting a Culture of Respect, Dialogue and Friendship.” 2008 42 The Media: At the Crossroads between Self Promotion and Service 2007 41 Children and the Media: a Challenge for Education 2006 40 The Media: A Network for Communication, Communion and Cooperation.
2005 39 The Communications Media: at the Service of Understanding Between Peoples 2004 38 Media and the Family: A Risk and a Richness 2003 37 Communications Media At The Service Of Authentic Peace In The Light Of “Pacem In Terris”.
2002 36 Internet: A New Forum for Proclaiming the Gospel.
2001 35 Preach From The Housetops: The Gospel In The Age Of Global Communication 2000 34 Proclaiming Christ In The Media At The Dawn Of The New Millennium 1999 33 Mass Media: A Friendly Companion For Those In Search Of The Father Aim Materials Required [ To help students get a deeper understanding of Church documents on social communication in the area of Messages of World Social Communications Day.
[ Copies of Messages for World Communication 6.6 Church Documents on Social Communications - II312 Communicator for a Cyber-Age in Africa 1998 32 Sustained By The Holy Spirit, Communicate Hope.
1997 31 Communicating Jesus: The Way, The Truth And The Life.
1996 30 The Media: Modern Forum For Promoting The Role Of Women In Society.
1995 29 Cinema: Communicator Of Culture And Of Values.
1994 28 Television And The Family: Guidelines For Good Viewing.
1993 27 Videocassettes And Audiocassettes In The Formation Of Culture And Of Conscience.
1992 26 The Proclamation Of Christ’s Message In The Communications Media.
1991 25 The Communication Media And The Unity And Progress Of The Human Family.
1990 24 The Christian Message In A Computer Culture.
1989 23 Religion In The Mass Media.
1988 22 Social Communications And The Promotion Of Solidarity And Fraternity Between Peoples And Nations.
1987 21 Social Communications At The Service Of Justice And Peace.
1986 20 Social Communications And The Christian Formation Of Public Opinion.
1985 19 Social Communications For A Christian Promotion Of Youth.
1984 18 Social Communications Instruments Of Encounter Between Faith And Culture.
1983 17 Social Communications And The Promotion Of Peace.
1982 16 Social Communications And The Problems Of The Elderly.
1981 15 Social Communications And Responsible Human Freedom.
1980 14 Social Communications And Family.
1979 13 Social Communications: Protecting The Child And Promoting His Best Interest In The Family And In Society.
1978 12 The Receiver In Social Communications; His Expectations, His Rights, His Duties.
1977 11 In The Mass Media: Benefits, Dangers, Responsibilities Advertising.
1976 10 Social Communications And The Fundamental Rights And Duties Of Man.
1975 9 The Mass Media And Reconciliation.
1974 8 Social Communications And Evangelization In Today’s World.
1973 7 The Mass Media And The Affirmation And Promotion Of Spiritual Values.313 Communicator for a Cyber-Age in Africa 1972 6 The Media Of Social Communications At The Service Of Truth.
1971 5 The Role Of Communications Media In Promoting Unity Among Men.
1970 4 Social Communications And Youth.
1969 3 Social Communications And The Family.
1968 2 Social Communications And The Development Of Nations.
1967 1 Church And Social Communication: First World Communication Day.
Review World Communications Day, is celebrated in most countries, on the recommendation of the bishops of the world, on the Sunday before Pentecost. The announcement of the theme is made on September 29, the Feast of the Archangels Michael, Raphael and Gabriel. The Holy Father’s message for World Communications Day is traditionally published in conjunction with the Memorial of St. Francis de Sales, patron of the writers (January 24), to allow bishops, conferences and diocesan offices sufficient time to prepare audiovisual and other materials for national and local celebrations.
Reflection Reflect on the message of the Pope on World Communications Day for the past two years. How are they related to the situation in the world today? Relevant Skills To write a two page report on the message of the Pope on this year’s World Communication Day.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference www.vatican.va: Message of World Communication Day.314 Communicator for a Cyber-Age in Africa Aim • To get a deeper understanding of Church documents on social communication in the area of Messages of World Social Communications Day.
Procedure - Two students make a class presentation of the Message of World Social Communication Day based on the following points: • Background and brief summary of the message.
• To main issues treated in the message.
• The possible link with the previous year.
• Relation of the message to any global issue of that year.
• To demonstrate how the message meets the need of their local church.
Review World Communications Day, is celebrated in most countries, on the recommendation of the bishops of the world, on the Sunday before Pentecost. The announcement of the theme is made on September 29, the Feast of the Archangels Michael, Raphael and Gabriel. The Holy Father’s message for World Communications Day is traditionally published in conjunction with the Memorial of St. Francis de Sales, patron of writers (January 24), to allow bishops’ conferences and diocesan offices sufficient time to prepare audiovisual and other materials for national and local celebrations.
Reflection Reflect on the message of the Pope on World Communications Day for the past two years. How are they related to the situation in the world today? Relevant Skills To write a two page report on the message of the Pope on this year’s World Communication Day.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference www.vatican.va: Message of World Communication Day.
CHAPTER 6.6 PARTiCiPAnT’S HAnDouT Church Documents on Social Communications – II COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke315 Communicator for a Cyber-Age in Africa Procedure Input based on lecture and discussion style Input Background: These models are based primarily on the work of Avery Dulles ‘The Models of the Church.’ Studying the Vatican II documents, primarily Lumen Gentium, who created these models of the Church. In social communication, we study how each of them brings an aspect of richness of the church. Thus the models complement, but do not exclude each other. a) The institutional or Hierarchical Model: ‘..is rather narrowly concerned with the authority of office and the obligatory character of official doctrine. It tends to view communication in the theological sense, as a descending process beginning from God and passing through the papal and Episcopal hierarchy to the other members of the Church...’ This model gives a clear visibility to the Church in the area of powers and functions: teaching, sanctifying and governing. It is characterized by clericalism, ‘juridicalism’, and triumphalism. Here the hierarchy is an authoritative teacher (ecclesia docens) while lay faithful are mere learners (ecclesia discerns). The expressions of communication here are through the official documents, pastoral letters and announcements. In these church model use can be easily made of the modern means of social communication - radio, television, film, print and internet. It is stable, has strong organisational basis, collective resources and a wide audience. It appeals to the urban wealthy, who like order and brevity. The message can be pre-planned and packaged and can be delivered by any authority because it does not lend itself to adaptability.
The primary receivers are insiders, the church members. It has little to do with outsiders. The desired effect of this communication is a submission of the intellect to authority that commands respect.
Demerits The Church here is clericalist, juricist and triumphalist, tending to exhibit superiority. Uniformity is the understanding of unity. There is no room for diversity. Church here is viewed like any well organised and structured multinational. This model of communication is similar to what Eduardo Pedreira calls solipsist model of communication. Here, X who is knowledgeable gives a message to Y who is ignorant. X is superior; active in the communication link and has to improve skills, language, persuasive power and technology. Y on the other hand, is only passive, submissive and receptive. Assessment This model, according to Dulles is good for a balanced ecclesiology. Institution in itself is not bad. Efforts rather should be made to correct the imbalances of triumphalism, clericalism and juridicalism.
b) The Herald/Kergymatic Model This model is traced to the protestant theologian Karl Barth and Catholic theologian Hans Kung though it has expressions in Dei Verbum and Ad Gentes: Aim Materials Required [ To help students get an understanding of communication in the various models of the Church.
[ Pen and Paper.
6.7 Communication and Church Models316 Communicator for a Cyber-Age in Africa ‘following the mandate of Jesus, the Church continues unceasingly to send heralds to proclaim the Gospel...’ (114). The missionary kergymatic mandate is the identity of the Church. The Church is the voice, the announcer and herald of the kingdom of God. Here, preaching the Word of God, not sacrament or hierarchy has pre-eminence. The mode of communication is predominantly oral and electronic with the expected response of conversion to the glad tidings of salvation. Therefore, mass media with the possibility of reaching vast masses swiftly across time and space is preferred in this model. This is practised by many protestant churches who invest heavily in mass media equipments: microphones, PA systems, Radio and TV programs and Tele-Evangelism. This model is strongly rooted in the bible (life of the apostles/disciples in the Acts of the Apostles) and has a rich theology of the Word.
Demerits It ignores the institutional and sacramental aspects of the Church. Since it’s primary channel is mass media, communication tends to be non-dialogical, non-participatory, linear and one-way. There is fundamental interpretation of scriptures, which ignores religious pluralism, cultures and worldviews apart from Christianity. Messages are imported and delivered without care for adaptation (Inculturation). Assessment This model is good primarily for first evangelization, in places where the Good News has never been preached before. Thus as first evangelization, it can concentrate on the essentials: the good news of our salvation, which Christianity is basically all about. But as the church grows, it has to sort of organise itself. And this is where institution and hierarchy become important c) The Sacramental Model of the Church Sacrament is commonly defined from its two aspects: outward visible sign and inward invisible grace. Traditionally we have seven sacraments, but theologians like Henry de Lubac see Jesus Christ, the Church and the whole universe as sacraments. The Church as sacrament is closely linked and flows from the sacramental symbolism of Christ. Christ is the supreme revelatory symbol, the living image of the invisible God. He in turn, communicates to us in who he is, what he says and what he does. The Church is the efficacious sign in which Christ continues to be present and active. She is the sign and instrument of the living presence of Christ. Through this she becomes a ‘kind of sacrament of intimate union with God and of unity of all humankind’. (LG 9, 48,; SC 26). In communication language, she is both sign and mystery of the saving grace of Christ and the medium of divine-human communications. The communication concern here is to make visible, audible and relevant the revelation of God in the world. This is mostly carried out in the various liturgical celebrations in the various communities using sound, silence, gestures, symbols and a variety of signs and elements (vestments, fruits, oils, water etc). These celebrations help us to respond and participate in the Trinitarian self-communication. The signs and symbols of liturgy are means of being aware of God’s communication and our response. This model fits a well established church community, where the people do not have to do much on their own, because the sacred signs of the sacraments produce their saving effects, thanks to the power of Christ.’ (117). The rich liturgy of this model has led to many other forms of expressions- art, architecture, drama, music, dance and poetry- each having their own communication value.
Demerits Communication here is very ritualistic, repeating the same signs and words over and over again. Communication is not aimed at extending the message in space, but only to sustain a specified group. Assessment As a group grows, repeated actions help create a sense of identity and belonging. So a sacramental model, based on liturgical actions and celebrations can help them create this sense of belonging and identity. However care should be taken to personalize these rituals so that they do not just become monotonous, repetitive and boring.
d) Servant The servant model “asserts that the Church should consider itself as part of the total human family, sharing the same concerns as the rest of men”. The ministry of Jesus, the suffering servant of God who was certainly “a man for others”, provides the template for this model: “just as Christ came into the world not to be served but to serve, so the Church, carrying on the mission of Christ, seeks to serve the world by fostering the brotherhood of all men.” As “the Lord was the ‘man for others,’ so much the Church be ‘the community for others.” The strength of this model lies 317 Communicator for a Cyber-Age in Africa in its emphasis on serving others and not simply serving the Church’s self-interests. However, its weaknesses are manifold, especially when this model is given pre-eminence over all other models.
First, authentic service includes the ministry of the word and sacrament. In the New Testament, the term diakonia “applies to all types of ministry – including the ministry of the word, of sacraments, and of temporal help. All offices in the Church are forms of diakonia, and thus the term, in biblical usage, cannot properly be used in opposition to preaching or worship.” Second, the Church’s service toward the world rarely bears much resemblance to that advocated by those who hold this model. “It would be surprising to find in the Bible any statement that the Church as such is called upon to perform ‘diakonia’ towards the world. It would not have entered the mind of any New Testament writer to imagine that the Church has a mandate to transform the existing social institutions, such as slavery, war, or the Roman rule over Palestine”. Finally, I think an emphasis on service alone may tend to dissolve too much of what is distinctive to Christianity.
e) The Model of Church as Family (of God) This is the unique contribution of Africans to ecclesiology. Before we get to the details of this, let us examine the African and Christian meaning of family. The African understanding of family embraces multiple channels of kin relationships. Thus by itself, family is extended and even moves to the level of tribe, clan and blood relationship which matter a lot.
The Christian understanding of family moves from a strict blood relationship to a spiritual paternity of God. Here all who have been begotten by ‘water and the Spirit’ (baptism) form a bond of family, which is according to Ecclesia in Africa aimed at ‘avoiding all ethnocentrism and excessive particularism, trying instead to encourage reconciliation and true communion between different ethnic groups, favoring solidarity and the sharing of personnel and resources among the particular Churches, without undue ethnic considerations’.
The parish is the place which manifests the communion of various groups and movements, which find in it spiritual sustainance and material support. Priests and lay people will see to it that parish life is harmonious, expressing the Church as family, where all devote “themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.” (Acts 2:42) This model highlights a decentralized structure where much takes place at the local levels: Right from the beginning, the synod fathers recognized that the Church as family cannot reach her full potential as Church unless she is divided into communities small enough to foster close human relationships (Ecclesia in Africa 89). Communication here centres on the strength of relationship among the members. Participation in the liturgies, sacraments and other activities of this community matters a lot. Communication is active at both the sender and receiver’s end. Just as in the human family, roles and duties are well spelt out and each has to contribute to keep the family going. Oral transmission is the norm of communication in this church model. Physical presence and interaction is paramount. There is also a sense of being accompanied and loved, with less emphasis on structure and hierarchy. A high concern for both the individual and common good exists and resources (human and financial) are committed in this area. Print media publications are used periodically, as well as video and film production.
Demerits There is no concrete effort to reach outside the ‘family’. It cannot attend to the needs of urban heterogeneous population, which need mass appeal.
Assessment This model is foundational to any group building. It meets the needs of a growing group, in the areas of belonging, intimacy, caring for and being cared for. Above all, these communities are to be committed to living Christ’s love for everybody, a love which transcends the limits of the natural solidarity of clans, tribes or other interest groups.
Diocesan Pastoral Communication Models by institute for Pastoral initiates of university of Dayton These models were identified from a survey carried out by the ab ove institute in 1996 among the dioceses of the USA.
1. The Absence Model: Here the diocese has no formal well-defined communications office or any formal communication initiative. There might be someone who speaks on behalf of the bishop to the media, but there is no communication plan in the diocese into which the local churches would fit. Pastoral communications knowledge and skills are not totally ignored, but only taken for granted. Periodically, public relations persons, with or without theological formation are hired to attend to the communications work of the diocese. At best, the primary or only means of communications outreach is a diocesan newspaper, bulletin, newsletter or news release. 318 Communicator for a Cyber-Age in Africa Reflection: The lack of integrated interpersonal communication skills and infomedia resources and technology affects the local Church becoming an authentic community (communion). It is only when the Church shares and communicates effectively does the health of the entire community improve. This can be measured in the prayerfulness, morale, creativity and collaboration. 2. The isolation Model: This is the situation in a diocese where the communications office works independently from other ministries of the diocese. The newspaper, radio and television production and distribution, public relations and media centres are separate entities by themselves. There is no collaboration or proactive synergistic support to or from other ministries. Every ministry is in its own little kingdom, and does not dare cross into another’s. This is lack of good stewardship for the scarce diocesan resources (personnel and finance).
Reflection: The current language of media is collaboration, cooperation and common vision. In our ever changing globalised world, if the Catholic Church is to make any impact, this model of communication should be discarded.
3. The Synthesis Model: This is where diocesan newspaper, radio, television, audio, video production and media centres work under one umbrella and director. There is constant collaboration among the various heads, and they share in one common vision of communication works for the diocese. They live a win-win situation. In this model, the scarce resources (personnel and financial) are used effectively. Reflection: The reality of working with a plan and cooperating with each other is a step in the right direction. However, there is the tendency of being inward looking and not open to newness, exploration or new forms. 4. The Basic Collaborative Model: This involves a more comprehensive integrated interdisciplinary approach and understanding of pastoral communications and ministry. This is where the diocesan communications personnel actively approach the catechetical ministers, Catholic school personnel, justice and peace ministers and parish leaders on how to effectively support their ministry with the means of social communication. Reflection: This shift, though expensive and time consuming in the long run, helps diocesan communications efforts. It works mostly in the mass media areas like the Internet where both intra-diocesan and inter-diocesan communications are made worldwide. 5. The interdisciplinary Model: Here, Communication is central to the mission of the diocesan and there exists a well defined pastoral communications plan being pursued. It even extends to inter-diocesan collaboration in pastoral communications in the areas of shared personnel, financial and technical expertise and programmes in a bid to proclaim the Gospel and address issues confronting the Church and society in a region.
Reflection: Since it is expensive to set up and maintain pastoral communications initiatives, a shared attitude, even at inter-diocesan level help maintain these complex infomedia structures. However, more effective collaborative paradigms of pastoral communications are needed for the 21 st century.
Review The Church models bring an aspect of richness to the church. Thus the models complement, but not exclude each other. They include: The Institutional/Hierarchical Model, the Sacramental model of the Church, The Servant model, the Model of the Church as Family, and the Diocesan Pastoral Communication Models by the Institute for Pastoral Initiates of University of Dayton.
Relevant Skills 1. After studying the models of communication in the Church, identify the model that is used in the Church nearest to you. In what ways can it be improved? 2. To identify the model that is most appropriate for the church in Africa.
Resources ‘Models of the Church’ by Avery Dulles.
BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Victor Sunderaj. Pastoral Planning for Social Communications. Montreal: Pauline Publications, 1998.
J. T. Abasiere. Church Contribution to Integral Development. Eldoret: AMECEA Gaba Publications Spearhead, 2000.
Elochukwu Uzukwu. A Listening Church: Autonomy and Communion in African Churches. New York: Orbis Books, 1996.319 Communicator for a Cyber-Age in Africa Aim • To get an understanding of communication in the various models of the Church.
Diocesan Pastoral Communication Models by institute for Pastoral initiates of university of Dayton These models were identified from a survey carried out by the ab ove institute in 1996 among the dioceses of the USA.
1. The Absence Model: Here the diocese has no formal well-defined communications office or any formal communication initiative. There might be someone who speaks on behalf of the bishop to the media, but there is no communication plan in the diocese into which the local churches would fit. Pastoral communications knowledge and skills are not totally ignored, but only taken for granted. Periodically, public relations persons, with or without theological formation are hired to attend to the communications work of the diocese. At best, the primary or only means of communications outreach is a diocesan newspaper, bulletin, newsletter or news release. Reflection: The lack of integrated interpersonal communication skills and infomedia resources and technology affects the local Church becoming an authentic community (communion). It is only when the Church shares and communicates effectively does the health of the entire community improve. This can be measured in the prayerfulness, morale, creativity and collaboration. 2. The isolation Model: This is the situation in a diocese where the communications office works independently from other ministries of the diocese. The newspaper, radio and television production and distribution, public relations and media centres are separate entities by themselves. There is no collaboration or proactive synergistic support to or from other ministries. Every ministry is in its own little kingdom, and does not dare cross into another’s. This is lack of good stewardship for the scarce diocesan resources (personnel and finance).
Reflection: The current language of media is collaboration, cooperation and common vision. In our ever changing globalised world, if the Catholic Church is to make any impact, this model of communication should be discarded.
3. The Synthesis Model: This is where diocesan newspaper, radio, television, audio and video production and media centres work under one umbrella and director. There is constant collaboration among the various heads, and they share in one common vision of communication works for the diocese. They live a win-win situation. In this model, the scarce resources (personnel and financial) are used effectively. Reflection: The reality of working with a plan and cooperating with each other is a step in the right direction. However, there is the tendency of being inward looking and not open to newness, exploration or new forms. 4. The Basic Collaborative Model: This involves a more comprehensive integrated interdisciplinary approach and understanding of pastoral communications and ministry. This is where the diocesan communications personnel actively approach the catechetical ministers, Catholic school personnel, justice and peace ministers and parish leaders on how to effectively support their ministry with the means of social communication. Reflection: This shift, though expensive and time consuming in the long run, helps diocesan communications efforts. It works mostly in the mass media areas like the Internet where both intra-diocesan and inter-diocesan communications are made worldwide. 5. The interdisciplinary Model: Here, Communication is central to the mission of the diocesan and there exists a well defined pastoral communications plan being pursued. It even extends to inter-diocesan collaboration in pastoral communications in the areas of shared personnel, financial and technical expertise and programmes in a bid to proclaim the Gospel and address issues confronting the Church and society in a region.
Reflection: Since it is expensive to set up and maintain pastoral communications initiatives, a shared attitude, even at inter-diocesan level help maintain these complex infomedia structures. However, more effective collaborative paradigms of pastoral communications are needed for the 21 st century.
Review The Church models bring an aspect of richness to the church. Thus the models complement, but not exclude each other. They include: The Institutional/Hierarchical Model, the Sacramental model of the Church, The Servant model, the Model of the Church as Family, and the Diocesan Pastoral Communication Models by the Institute for Pastoral Initiates of University of Dayton.
CHAPTER 6.7 PARTiCiPAnT’S HAnDouT Communication and Church Models COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke320 Communicator for a Cyber-Age in Africa Relevant Skills 1. After studying the models of communication in the Church, identify the model that is used in the Church nearest to you. In what ways can it be improved? 2. To identify the model that is most appropriate for the church in Africa.
Resources ‘Models of the Church’ by Avery Dulles.
BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Victor Sunderaj. Pastoral Planning for Social Communications. Montreal: Pauline Publications, 1998.
J. T. Abasiere. Church Contribution to Integral Development. Eldoret: AMECEA Gaba Publications Spearhead, 2000.
Elochukwu Uzukwu. A Listening Church: Autonomy and Communion in African Churches. New York: Orbis Books, 1996.321 Communicator for a Cyber-Age in Africa Procedure Prepare a list of Church communication. With a brief introduction of each of the following headings: • The Pontifical Council for SC • International Offices- Africa (SECAM-AMECEA), Asia FABC- OSC, • Latin America- DECOS-CELAM, Europe • National Offices • Spokesman/Press Officer • Diocesan Offices • Communication Centres for Religious Orders/Congregations • Catholic News Agencies: CNS, Fides, VIS, ANS, UCAN, • Radio • Media Centres Input Background of Church structures The Church structures for social communications went through a gradual development over many years. The earlier defensive and reactionary documents called for the establishment of certain social communication structures. Later on, emphasis was laid on professional organisations and bodies for Episcopal conferences and dioceses. Vigilanti Cura of Pius XI in 1936 set the tone by calling for national offices for rating films. Pius XII broadened the role of these national offices to cover other electronic media. National offices for the press, the cinema, radio and television was called for in the concilial decree Inter Mirfica. Pontifical Council for SC: It was first created in 1948 as a pontifical commission for education on religious films. Later, in 1952, the scope was extended to radio and television. It became a permanent institution of the Vatican in 1959 and in 1964, it was renamed Pontifical Commission for the Means of Social Communication. National and Regional Offices The Episcopal conferences are called upon to create these national communications offices in their countries. (Inter Mirifica 21). The Pastoral Instruction, ‘Communio et Progressio’ in these numbers has the following to say about national offices: • It is the mission of the national and diocesan offices to stimulate, promote and harmonize Catholic activities in the field of social communications. They will take particular pains in training the faithful both clerical and lay, by means of organized courses, conferences, study sessions and critical assessments prepared by their experts, so the public will be enabled to make wise decisions. The Offices will also be ready to give advice to producers engaged in films, performances or broadcasts that concern religious subjects.
• The National and Diocesan Offices will maintain these contacts with the professional world of social communications. They will furnish the documentary material, the advice and the pastoral assistance that professional communicators may require. They also are to organize World Communications Day on the national level and organize the collection of funds that the Decree of the Council suggests should be made on that day.
• The national episcopal commission for social communications or the delegated bishop are in charge of the direction of all the activities of the national offices. They are to lay down general guidelines for the development of the apostolate of social communications on the national level. They will keep in touch with the other national episcopal commissions and collaborate with the Pontifical Aim Materials Required [ To familiarize students with the various communication structures existing in the Church.
[ Pen and Paper.
6.8 Church Structures and Organisation for Social Communication322 Communicator for a Cyber-Age in Africa Commission for Social Communications. The status of this Commission is described in the Conciliar Decree, "Inter Mirifica" and in the Apostolic Letter, Inter Fructibus multis. • On continents or in regions where an episcopal conference that embraces several countries exists, this episcopal conference will have an office for social communications under the overall direction of a bishop or a number of bishops.
• Every bishop, all episcopal conferences or bishops' assemblies and the Holy See itself should each have their own official and permanent spokesman or press officer to issue the news and give clear explanations of the documents of the Church so that people can grasp precisely what is intended. These spokesmen will give, in full and without delay, information on the life and work of the Church in that area for which they are responsible. It is highly recommended that individual dioceses and the more weighty Catholic organizations also have their own permanent spokesmen with the sort of duties explained above.
Examples of Bishop’s conference’s office and departments for social communication include: - The federation of Asian Bishops’ Conferences (FABC) Office of Social Communication.
- Latin American Bishops Conference (CELAM) communication office: DECOS-Celam - Pan-African Episcopal Committee on Social Communications (CEPACS) (this was established at the 1973 Pan-African Meeting on Social Communications. It’s role is to animate, encourage and co-ordinate the African church’s activities in the area of communication at the regional and continental levels.) Vatican Press Office and Vatican Radio Radio Vaticana is the official broadcasting service of the Vatican. Set up in 1931 by Guglielmo Marconi, today its programs are offered in 47 languages, and are sent out on short wave (also DRM), medium wave, FM, satellite and the Internet. The Jesuit Order has been charged with the management of Vatican Radio since its inception. During World War II and the rise of Fascist Italy and Nazi Germany, Vatican Radio served as a source of news for the Allies as well as broadcasting pro-Allied (or simply neutral) propaganda. A week after Pope Pius XII ordered the programming, Vatican Radio broadcast to an unbelieving world that Poles and Jews were being rounded up and forced into ghettos. Today, programming is produced by over two hundred journalists located in 61 different countries. Vatican Radio produces more than 42,000 hours of simultaneous broadcasting covering international news, religious celebrations, in-depth programs, and music. Current general director is Father Federico Lombardi, S.J.
Radio Vaticana was one of 23 founding broadcasting organisations of the European Broadcasting Union in 1950. There are other catholic professional news agencies like Vatican Information Services (VIS), Fides, Catholic News Services (CNS) etc. From the list given after this lesson on Media in Africa, let the students make a research and presentations of one of the radio stations that they are familiar with.
Spokesperson/Press Officer/Public Relations This is what Communio et Progressio has to say on the above: It is not enough to have a public spokesman. There must be a continual two way flow of news and information. On the one hand, this aims to present a true image of the Church in a way that makes it visible to all. On the other, this exchange reveals to the ecclesiastical authorities the surges, currents and ideas that stir the world of men. Clearly this calls for the cultivation of friendly relations based on mutual reverence between the Church, people and groups. In this way continual exchanges can be fostered, with each side both giving and receiving. Others tasks are outlined in Aetatis Novae 31 Religious orders and Congregations Religious orders and congregations will give thought to the many pressing tasks of the Church in the field of social communications and consider what they themselves can do to fulfill them under their constitutions. Their own specialized institutions for social communications will collaborate with one another and they will keep abreast of the over-all pastoral planning of the diocesan offices, and of the national, continental or regional offices since these are, usually, the competent bodies for the apostolate of social communications.
Many religious orders and congregations have responded to this appeal and have media houses of various kinds as seen in the list at the end of this lesson. Most of them are actively pursuing the spread of the Gospel through social communications in the areas of radio, TV, video, print and digital. 323 Communicator for a Cyber-Age in Africa Let students make a list of the media houses owned or operated by religious orders or congregations from the contacts at the end of this lesson. They should describe their mission and operations.
Professional organisations This is what the same document says about professional organizations: • The national offices and the corresponding central offices of the religious congregations will cooperate with the international organizations for the press (U.C.I.P.), for motion pictures (O.C.I.C.), and for radio and television (UNDA). This will be done in accord with the statutes of these international organizations as approved by the Holy See.
• These international Catholic organizations for social communications each in its own sphere and in a way that fits its statutes will help professionals and the national professional bodies of Catholics who have given themselves to these tasks. The way to do this is to keep abreast of research and development in the media. They will foster mutual aid and international cooperation. They will keep themselves informed on Catholic activity in the field. They will prepare the co-ordination of international programs and projects. They will continually seek advice on the best ways to help developing countries. They will encourage fresh initiatives. They will produce and distribute films and recorded broadcasts and every sort of audiovisual material, including the printed word. They will do all this for the advancement of social progress and for the betterment of Catholic life. These international Catholic organizations are exhorted to undertake and to coordinate research for the solution of their common problems.
• The episcopal conferences, through their specialized offices, and the Catholic professional associations, will assure for the international Catholic organization the funds necessary for doing this work.
Diocesan or Provincial Radios, Magazine and newspapers There are many of them running in various dioceses and provinces, as found in the list of media houses provided below. Presentations Choose any two church structures of social communications that you are familiar with and present their ecclesial foundation (Church document that talks about its establishment and functions), their programmes, and their geographical coverage.
List of Catholic Media in Africa AMECEA Gaba Publications, Eldoret gabapubs@net2000ke.com Bosco Eastern Africa Multimedia Services – BEAMS beams@donbosco.or.ke Bosco Information Services Africa www. donboscoafrica.org Catholic Bookshop, Nairobi, Kenya paulines@iconnect.co.ke Catholic Information Service for Africa www.cisanewsafrica.org Catholic shop, South Africa www.catholicshop.co.za Daughters of St. Paul, Nairobi, Kenya paulines-av-africa@maf.org Comboni Media Centre, Nairobi algnew@africaonline.co.ke Hekima Review, Nairobi shahidi@insightkenya.com Koinonia and Africanews (Fr. Kizito), Nairobi koinonia@tt.sasa.unon.org Koinonia Media Centre (Africanews), Nairobi amani@iol.it Lwanga Communications, Mombasa, Kenya lwangacm@africaonline.co.ke Montfort Media, Malawi montfortmedia@malawi.net New People - Comboni Missionaries, Nairobi npeople@elci.sasa.gn.apc.org O.C.I.C., Afrique ocic.afrique@lemel.fr O.C.I.C., Rome, Jean-Paul Guillet 101732.467@compuserve.com Radio Tumaini, Dar-es-Salaam, Tanzania tumaini@africaonline.co.ke Radio Veritas, South Africa www.radioveritas.co.za Southern Cross, South Africa scross@global.co.za Salesian Don Bosco Print, Makuyu, Kenya boscoprint@iconnect.co.ke Sudan Catholic Information Service, Nairobi SCio@tt.sasa.unep.no Social Communications Commission, Zimbabwe soccom@mango.zw Trefoil, South Africa elsemari@mweb.co.za Ukweli Video, Nairobi, Kenya ukweli@africaonline.co.ke Umafrika, South Africa umafrika@wn.apc.org Vatican Radio English Africa and Swahili Service engafrica@vatiradio.va Vatican Radio Africa French Section francafr@radiovat.va Worldwide, South Africa wwide@mweb.co.za324 Communicator for a Cyber-Age in Africa Review The Church structures for social communications went through a gradual development over many years. The earlier defensive and reactionary documents called for the establishment of certain social communication structures. Later on, emphasis was laid on professional organisations and bodies for Episcopal conferences and dioceses. Organs of communication in the Church include: Pontifical Council for SC, National and Regional Offices, Vatican Press Office and Vatican Radio, Spokespersons/Press Officers/Public Relations, Religious Orders Congregations, Professional Organisations and Diocesan or Provincial Radios, Magazines and Newspapers.
Reflection ‘It is the mission of the national and diocesan offices to stimulate, promote and harmonize Catholic activities in the field of social communications. They will take particular pains in training the faithful both clerical and lay, by means of organized courses, conferences, study sessions and critical assessments prepared by their experts, so the public will be enabled to make wise decisions.’ What tangible achievements has the national and diocesan offices made in your diocese? What have been its greatest successes and points of failure? Relevant Skills Analyse the impact of the church communication structure in your diocese or country. Suggest improvements that are workable.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Victor Sunderaj. Pastoral Planning for Social Communications. Montreal: Pauline Publications, 1998.
BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008. 325 Communicator for a Cyber-Age in Africa Aim • To be familiar with the various communication structures existing in the Church.
1. Make a research on one of the Catholic media houses in your neighbourhood.
2. Understand the working of a media house listed below by visiting their website or by contacting it. Write a report and present it to the rest.
3. Choose any two church structures of social communications that you are familiar with and present their ecclesial foundation (Church document that talks about its establishment and functions), their programmes, and their geographical coverage.
List of Catholic Media in Africa AMECEA Gaba Publications, Eldoret gabapubs@net2000ke.com Bosco Eastern Africa Multimedia Services – BEAMS beams@donbosco.or.ke Bosco Information Services Africa www. donboscoafrica.org Catholic Bookshop, Nairobi, Kenya paulines@iconnect.co.ke Catholic Information Service for Africa www.cisanewsafrica.org Catholic shop, South Africa www.catholicshop.co.za Daughters of St. Paul, Nairobi, Kenya paulines-av-africa@maf.org Comboni Media Centre, Nairobi algnew@africaonline.co.ke Hekima Review, Nairobi shahidi@insightkenya.com Koinonia and Africanews (Fr. Kizito), Nairobi koinonia@tt.sasa.unon.org Koinonia Media Centre (Africanews), Nairobi amani@iol.it Lwanga Communications, Mombasa, Kenya lwangacm@africaonline.co.ke Montfort Media, Malawi montfortmedia@malawi.net New People - Comboni Missionaries, Nairobi npeople@elci.sasa.gn.apc.org O.C.I.C., Afrique ocic.afrique@lemel.fr O.C.I.C., Rome, Jean-Paul Guillet 101732.467@compuserve.com Radio Tumaini, Dar-es-Salaam, Tanzania tumaini@africaonline.co.ke Radio Veritas, South Africa www.radioveritas.co.za Southern Cross, South Africa scross@global.co.za Salesian Don Bosco Print, Makuyu, Kenya boscoprint@iconnect.co.ke Sudan Catholic Information Service, Nairobi SCio@tt.sasa.unep.no Social Communications Commission, Zimbabwe soccom@mango.zw Trefoil, South Africa elsemari@mweb.co.za Ukweli Video, Nairobi, Kenya ukweli@africaonline.co.ke Umafrika, South Africa umafrika@wn.apc.org Vatican Radio English Africa and Swahili Service engafrica@vatiradio.va Vatican Radio Africa French Section francafr@radiovat.va Worldwide, South Africa wwide@mweb.co.za Review The Church structures for social communications went through a gradual development over many years. The earlier defensive and reactionary documents called for the establishment of certain social communication structures. Later on, emphasis was laid on professional organisations and bodies for Episcopal conferences and dioceses. Organs of communication in the Church include: Pontifical Council for SC, National and Regional Offices, Vatican Press Office and Vatican Radio, Spokespersons/Press Officers/Public Relations, Religious Orders Congregations, Professional Organisations and Diocesan or Provincial Radios, Magazines and Newspapers.
Reflection ‘It is the mission of the national and diocesan offices to stimulate, promote and harmonize Catholic activities in the field of social communications. They will take particular pains in training the faithful both clerical and lay, by means of organized courses, conferences, study sessions and critical assessments prepared by their experts, so the public CHAPTER 6.8 PARTiCiPAnT’S HAnDouT Church Structures and Organisation for Social Communication COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke326 Communicator for a Cyber-Age in Africa will be enabled to make wise decisions.’ What tangible achievements has the national and diocesan offices made in your diocese? What have been its greatest successes and points of failure? Relevant Skills Analyse the impact of the church communication structure in your diocese or Province. Suggest improvements that are workable.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Eilders, Franz-Josef. Communicating in Community: An Introduction to Social Communication. Manila: Logos Publications, 1994.
Victor Sunderaj. Pastoral Planning for Social Communications. Montreal: Pauline Publications, 1998.
BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008. 327 Communicator for a Cyber-Age in Africa Procedure Divide communication products among the groups in the class. Each group is to take one prevailing dominating theme in the assigned media and contrast it with the Gospel and Christian message.
Input understanding Communication: A) Print Media i. newspapers They are historically traced to the 17 th century and published daily or weekly. A newspaper is characterized by actuality i.e. presentation of the news and events of the day, by periodicity, i.e. available in the shortest time and interval possible (that is why some have two or three editions a day) and thirdly by universality of content and access i.e., it covers the important aspects of human life: politics, education, business (economic and markets), sports, leisure and entertainment. Its accessibility is in the area of pricing. It is affordable to many. They can be concentrated in a specific discipline like sports, business or religion. However, some pages may be devoted to other related areas. E.g. a sports daily can carry some articles on politics or economics that affect sports. They go for sensation, gossip, scandal, etc. which are presented in bold and large headlines. The philosophy of some newspapers make them either pro or anti-Christianity and this determines their allegiance or opposition to the Good News.
ii. Magazines These are published on a periodic basis, i.e. weekly, bi-weekly or monthly. Their content is limited or specialized to one or a few areas of concern. They are more in depth in presentations, unlike newspapers which are more cursory in writing. Their content lasts longer than the newspapers. They come as inserts in newspapers or on their own. Much emphasis is put on layout to make it attractive. The material is also more durable than newspapers. In addition, they convey sensations, going into nitty-gritty details. Mostly they are found in the fashion, entertainment and sports categories and offer a strong alternative attraction from the gospel. iii. Journals These are serious academic and professional magazines concentrating on a particular field of human endeavour. They carry serious and well researched articles and are very educational in their content. Examples include Medical, Law and Philosophical Journals.
iv. Leaflets These are one page publications concentrating on a singular theme. It may be an advertisement of a programme or event, information about a product, service, person or persuasion, in favour of or against a product, service or person. They are very brief in content and attractive in appeal and only go into necessary details with bold headlines. Their duration is short, and they are meant to induce immediate response.
v. Bulletins These are mediums used by institutions and organisations for information dissemination. They are brief accounts or statements of news or events.
B) Electronic Media i. Radio This is a system of communication using electromagnetic waves propagated through space. The term ‘radio’ is applied to sound broadcasting in general. Now 6.9 Issues in Media and the Christian Response Aim Materials Required [ To identify the main issues in modern media and the Gospel’s stand on these issues.
[ To discover ways of incarnating the Kingdom of God in a media dominated world.
[ A copy of the Bible.
[ A critical appraisal of media productions: Radio, Print (Newspaper Magazines, Journals), news, features and articles, radio and TV programs, cinema and theatre, commercial films (videos), Internet sites and their context.328 Communicator for a Cyber-Age in Africa commonly available on FM, they are advantageous for countries with both low and high literacy rates, especially as an alternative to reading. Radio can give news immediately, without going through the complications of newspaper production. It attracts the masses, travelling through the airwaves. There is therefore no need for a physical means of transportation.
In most African cities, towns and villages, FM radios are prevalent and are major sources of information and entertainment. There are radio stations in various languages which cover various disciplines of life: politics, economics (markets and currencies), fashion, entertainment, religion, weather, music and many other interesting features. Interesting features like talks, commentaries, interviews, magazine, drama, and phone-in shows are examples of some radio productions.
ii. TV TV is a system of mass communication involving the transmission of images and sounds to distant screens, by electronic means over electric or fibre-optic transmission lines or by electromagnetic radiation (radio waves). In TV, the visual element is very central. More than being audio, it is prominently visual, with the ability to combine both. It also has mass appeal, being able to reach a large number of people, over long distances. TV stations specialize in particular human disciplines such as: Sports, Religion, Fashion, News etc.
The main feature that attracts masses to TV in most African countries is the news and to a large extent the soap operas. Football is another attraction. Some of these soap operas have sex, violence and drugs as their themes, though some of them are educative and inspiring. Since there is choice from a variety of free channels, the problem then is which channel to tune into. Will it be the religious or the fashion channel or the sports one? iii. Music Music is an art of sound in time that expresses ideas and emotions in significant forms through the elements of rhythm, melody, harmony, and colour. In most traditional societies, music is a powerful means of communication. There are songs for all occasions, played and sung on traditional instruments. Traditional songs were a means of inculcating and communicating values and norms. Today, they are used as an alternative media especially in societies with low literacy rates. On this note, Christian songs (hymns) go along the same line of traditional music, meant to communicate the mystery of our salvation. However, with secular music production, and music videos, things have taken a different turn. The language, lyrics and pictures portrayed in secular music sometimes leave little to be desired and run contrary to the gospel message.
iv Theatre/Plays/Drama This is one dying area of communication in Africa. In the traditional context, drama and theatre were the medium of cultural heritage and societal formation. Values, norms and expected behaviour were passed on through the medium of plays and drama. Dances, poetry, prose, drumming, folklores and tales are fundamental modes of transmission of societal values. These are done mostly during festivals and prominent occasions. Plays and drama of high African cultural quality were produced in the years after independence in many countries of Africa. There were also quality novels written about African culture and some of these were used as textbooks in schools and colleges. Plays and drama are very important tools of church communication, especially in Africa, where illiteracy is a problem in some areas.
These values and customs are finding their way into videos. But the effect is not the same, especially when they have to be modified to fit a script. v. Cinema/Video/Film African cinema which was born only thirty years ago, has produced some first-rate film-makers and films which rank with the great classics of world cinema. But although cinema is important in the eyes of connoisseurs and film buffs, it is still relatively unknown to a wider audience, whether at home or abroad, since it has developed in isolation, virtually without help from the outside world, sure of its inspiration, its strength and its rights. For this very reason, despite the crisis affecting the film world everywhere, African cinema today is indispensable, because its aesthetics, themes and symbols are like an influx of new blood. African film-making carries within itself the seeds of 329 Communicator for a Cyber-Age in Africa a renewal of cinematographic language. Apart from the similarity between the latter and African storytelling, African civilization possesses another feature which links it with the language of film: the fact that the imaginary and the real are placed on an equal footing. There is a strong similarity between African stories and the language of film. In Africa, modernity and tradition seem incompatible, more so than anywhere else. African cinema is striving to find a point of convergence between these two types of societies. This is true, above all, of the first generation of African film-makers. African cinema uses the tradition/modernity dichotomy to illustrate political issues as well as cultural and psychological themes.
This opposition between the modern world and the world of the ancestors is a constantly recurring theme in the works of two of the founding fathers of African cinema, Ousmane Sembene, from Senegal, who is also a novelist. Ousmane, aware of the cultural and political role that any creative artist has a duty to assume in society, became a film director for the better part to attain his chosen objectives. He very quickly realized that, in Africa, films reached a wider audience than literature. His films, like his books, take a shrewd look at the past and present attitudes of the peoples of Africa. With rare courage and lucidity, this man strives through his work to denounce vacillating, cowardly or ineffectual behaviour on the part of those who are motivated by greed for profit and glory, masquerading as religious faithful and respectors of tradition. Conversely, women and the younger generation are bearers of the hope that someday a fine, strong African society will emerge. Whereas for Sembene the two cultures, traditional and modern, must blend into a single culture in order to eliminate both the ignorance behind a blind respect for tradition and the powerlessness that is often engendered by a false concept of modernity, Oumarou Ganda a film producer from Niger made a painful choice in favour of village life. However, he was well aware that village life cannot remain set apart from economic and cultural developments. His analysis therefore coincides to some extent with that of Ousmane Sembene.
The film director, novelist, playwright and producer, Nigerian; Ola Balogun, trained in Paris epitomes the second generation of film-makers who have won international recognition for African cinema. In fact, Nigerian movies have flooded all the corners of the world, to the extent that they are equated to African movie, i.e. when one talks of African movies, it really is Nigerian movies they are talking about .
Some of these videos promote ideas contrary to the gospel, namely, violence, pornography, aggressiveness for material wealth, drugs and prostitution. They pose challenges to the churches’ communication and even the use of videos and films. Church communication through videos and films has improved a lot throughout the years. Many dioceses and religious congregations have video producing houses and they come out with excellent productions. Some however, are facing managerial and financial problems.
vi. internet The internet is a collection of computer networks that operate to common standards and enable the computers and the programs they run to communicate directly. Each connected computer-called an Internet host-is provided with a unique Internet Protocol (IP) address-198.105.232.1, for example. For obvious reasons, the IP address has become known as the “dot address” of a computer. Although very simple and effective for network operation, dot addresses are not very user-friendly. Hence the introduction of the Domain Name System (DNS) that allows for the assignment of meaningful or memorable names to numbers. DNS allows Internet hosts to be organized around domain names: for example, “Toshiba.com” is a domain assigned to the Toshiba Corporation, with the suffix “com” signifying a commercial organization.
The suffix .com is called a generic top-level domain name, and before 2001 there were just three of these (.com, .net, and .org), with .edu and .gov restricted to educational institutions and government agencies respectively. As a result of the rapid growth in Internet use, seven new top-level domain names have been prepared for use, some by specific sectors (.aero, .coop, and .museum) and some for general use (.biz, .info, .pro, and .name). All these were possible due to the establishment of the World Wide Web (WWW) in mid-1995 as the easier-to-use multimedia portion of the Internet to bring it closer to the mainstream. The WWW in turn has offered immense access to seemingly limitless information and data and unprecedented possibilities for interactivity. Many encounters and information are available on this digital communication media. It is the fastest growing media, where information and data are available and transferred at supersonic speed. There are websites for all sorts of disciplines of human endeavour. Websites are mostly for interaction and information.
The Internet, though being a good tool for Gospel communication, also poses a great challenge to the Gospel. In this media is found pornography, violence, drugs and other immoralities. These issues run very contrary to the Gospel and therefore there is need for education on the use of the Internet.330 Communicator for a Cyber-Age in Africa The Gospel is announced in this media as well. There are many sites that provide Bible studies, Bible groups and other Christian enterprises. Internet services are mostly an urban reality, with the culture of cafes having sunk in with many youths in African cities and towns. However, colleges and universities have internet facilities at a cheaper rate making it more accessible to both students and lecturers. Review 1. A newspaper is characterized by actuality i.e. presentation of the news and events of the day, by periodicity, i.e. available in the shortest time and interval possible (that is why some have two or three editions a day) and by universality of content and access i.e., it covers the important aspects of human life: politics, education, business (economic and markets), sports, leisure and entertainment.
2. TV is a system of mass communication involving the transmission of images and sounds to distant screens, by electronic means over electric or fibre-optic transmission lines or by electromagnetic radiation (radio waves).
3. Music is an art of sound in time that expresses ideas and emotions in significant forms through the elements of rhythm, melody, harmony, and colour.
4. In traditional context, drama and theatre were the medium of cultural heritage and societal formation. Values, norms and expected behaviour were passed on through the medium of plays and drama.
5. African cinema which was born only thirty years ago, has produced some first-rate film-makers and films which rank with the great classics of world cinema. But although cinema is important in the eyes of connoisseurs and film buffs, it is still relatively unknown to a wider audience, whether at home or abroad, since it has developed in isolation, virtually without help from the outside world, sure of its inspiration, its strength and its rights.
6. The internet is a collection of computer networks that operate to common standards and enable the computers and the programs they run to communicate directly.
Reflection ‘The Internet, though being a good tool for Gospel communication, also poses a great challenge to the Gospel.’ Write a 2 page reflection on this statement.
Relevant Skills Identify the major obstacles that the mass media pose to the Church. In what ways can their effects be counteracted by the Church? Resources Franz-Joseph Eilers, svd. Communicating in Ministry and Mission. India: ATC, 2004 Reference BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.331 Communicator for a Cyber-Age in Africa Aim • To identify the main issues in modern media and the Gospel’s stand on these issues.
• To discover ways of incarnating the Kingdom of God in a media dominated world.
Procedure Each group take one prevailing dominating theme in the assigned media and contrast it with the Gospel and Christian message.
Review 1. A newspaper is characterized by actuality i.e. presentation of the news and events of the day, by periodicity, i.e. available in the shortest time and interval possible (that is why some have two or three editions a day) and by universality of content and access i.e., it covers the important aspects of human life: politics, education, business (economic and markets), sports, leisure and entertainment.
2. TV is a system of mass communication involving the transmission of images and sounds to distant screens, by electronic means over electric or fibre-optic transmission lines or by electromagnetic radiation (radio waves).
3. Music is an art of sound in time that expresses ideas and emotions in significant forms through the elements of rhythm, melody, harmony, and colour.
4. In traditional context, drama and theatre were the medium of cultural heritage and societal formation. Values, norms and expected behaviour were passed on through the medium of plays and drama.
5. African cinema which was born only thirty years ago, has produced some first-rate film-makers and films which rank with the great classics of world cinema. But although cinema is important in the eyes of connoisseurs and film buffs, it is still relatively unknown to a wider audience, whether at home or abroad, since it has developed in isolation, virtually without help from the outside world, sure of its inspiration, its strength and its rights.
6. The internet is a collection of computer networks that operate to common standards and enable the computers and the programs they run to communicate directly.
Reflection ‘The Internet, though being a good tool for Gospel communication, also poses a great challenge to the Gospel.’ Write a 2 page reflection on this statement.
Relevant Skills Identify the major obstacles that the mass media pose to the Church. In what ways can their effects be counteracted by the Church? Resources Franz-Joseph Eilers, svd. Communicating in Ministry and Mission. India: ATC, 2004 Reference BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
CHAPTER 6.9 PARTiCiPAnT’S HAnDouT Issues in Media and the Christian Response COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke332 Communicator for a Cyber-Age in Africa Input 1. Appraisal of communication in Church catechetical and communication documents.
Evangelii Nuntiandi defines Catechesis as learning through systematic religious instruction the fundamental teachings, the living content of the truth which God has wished to convey to us and which the Church has sought to express in an ever richer fashion during the course of her long history. Now a group can take Evangelii Nuntiandi, Catechesi Tradendae, the General Directory for Catechesis, Inter Mirifica, Communio et Progressio, Ecclesia in Africa and other relevant documents and analyze their views on communications. What communication models and means are these documents calling for? 2. We now see the four common models of catechetical communication process: a) Shared Praxis This is where a group share in dialogue form a present action in light of the gospel and its vision of lived faith. The steps are; i. The activity. ii. Reflection on why they do what they do and the consequences of their action. iii. The leader gives a relevant Christian story and its corresponding faith response.
iv. Appropriating the story to their own story in dialectic form. v. A personal response for the future. b) Structured Catechesis This has four basic aspects: (i) Human Experience: The context and concern of catechesis is the life of the individual, focusing on their life’s journey of faith and using these life experiences as starting points for listening and responding to the word of God. (ii) Message: How does the message of God’s revelation relate with their individual life story? (iii)Reflection/Discovery/Integration: Here the message is internalised, accompanied by the relevant conversion. (iv) Response: This is in relation to God’s word by service (diakonia) and worship (liturgia).
c) Learning through personal change This is a model based on learning as a means of changing a person’s way of living. It involves these steps: i. Starting Point: The present state, made up of a value system, conscious behaviour patterns and principles for decision which are the focus. It also includes the psychological readiness and cultural milieu.
ii. Significant experience: Events that move the person from the starting point. They could be life affecting events and options for the future. This awareness leads to the need to evaluate present trends of life.
Aim Materials Required [ To appreciate the link between communication and catechesis.
[ To study the various communication processes in catechesis.
[ Church Document on Catechesis.
6.10 Catechesis and Communication333 Communicator for a Cyber-Age in Africa iii. Reflection: Here the individual evaluates the meaning of experience and their possibilities and demands in view of changing former thinking and behaviour. A decision of reaffirmation or change usually results.
iv. Assimilation: An effort to integrate new reflections into present lifestyle. This is actual learning.
d) Catechesis of Small Communities The Small Christian Communities (SCCs) have been a common phenomenon as the main channel for achieving a local church that is self-administering, self-propagating and self-supporting in both rural and urban areas of Africa. This is best carried out in small groups, where intimacy, love and sharing can develop. It has taken root in East African contexts where Church life is based on people’s everyday life, work and social groupings for real inter- personal relationships and a sense of communal belonging. In spite of the clerical obstacle to SCCs, it is popular and is the grassroots church for the poor and weak in society. Communication here involves all aspects of life, and is mostly oral as seen in the following steps: i. Daily Experience: The events of their daily life, their values, aspirations and preoccupations are the starting point of their response to the Christian message.
ii. Enlightenment by Faith: These experiences are then reflected upon in light of the Christian message, especially the mystery of salvation and also in church documents.
iii. Commitment and Celebration: The illumination gotten from the faith reflection enables the people to make new commitments to a Spirit-filled life based on the Word, their faith and culture. This commitment is celebrated in songs, prayer and testimony. iv. New Lifestyle: The new commitment is now carried out in daily life, forming a new daily experience which will be reflected upon again for new commitments. The cycle goes on and on.
Review 1. Evangelii Nuntiandi defines Catechesis as learning through systematic religious instruction the fundamental teachings, the living content of the truth which God has wished to convey to us and which the Church has sought to express in an ever richer fashion during the course of her long history. 2. There are four common models of catechetical communication process: a) Shared Praxis b) Structured Catechesis c) Learning through personal change d) Catechesis of Small Communities Reflection ‘Learning as a means of changing a person’s way of living.’ Write a one page reflection on this phrase expressing what it means to you personally.
Relevant Skills The Small Christian Communities (SCCs) have been a common phenomenon as the main channel for achieving a local church that is self-administering, self-propagating and self-supporting in both rural and urban areas of Africa. In what ways can you strengthen the Small Christian Communities in your local Church? Undertake to do this.
Reference Thomas H. Groome. Sharing Faith, A Comprehensive Approach to Religious Education and Pastoral Ministry: The Way of Shared Praxis. New York: Harper and Collins Publishers, 1991.
Bob Hater. The Relationship between Evangelization and Catechesis. Washington, D. C.: National Conference of Diocesan Directors of Religious Education, 1981.
Elochukwu Uzukwu. A Listening Church, Autonomy and Communion in African Churches. New York: Orbis Books, 1996.
James O’Halloran. Small Christian Communities: Vision and Practicalities. Dublin: The Columba Press, 2002.334 Communicator for a Cyber-Age in Africa Aim • To appreciate the link between communication and catechesis.
• To study the various communication processes in catechesis.
Catechesis of Small Communities The Small Christian Communities (SCCs) have been a common phenomenon as the main channel for achieving a local church that is self-administering, self-propagating and self-supporting in both rural and urban areas of Africa. This is best carried out in small groups, where intimacy, love and sharing can develop. It has taken root in East African contexts where Church life is based on people’s everyday life, work and social groupings for real inter- personal relationships and a sense of communal belonging. In spite of the clerical obstacle to SCCs, it is popular and is the grassroots church for the poor and weak in society. Communication here involves all aspects of life, and is mostly oral as seen in the following steps: i. Daily Experience: The events of their daily life, their values, aspirations and preoccupations are the starting point of their response to the Christian message.
ii. Enlightenment by Faith: These experiences are then reflected upon in light of the Christian message, especially the mystery of salvation and also in church documents.
iii. Commitment and Celebration: The illumination gotten from the faith reflection enables people to make new commitments to a Spirit-filled life based on the Word, their faith and culture. This commitment is celebrated in songs, prayer and testimony. iv. New Lifestyle: The new commitment is now carried out in daily life, forming a new daily experience which will be reflected upon again for new commitments. The cycle goes on and on.
Review 1. Evangelii Nuntiandi defines Catechesis as learning through systematic religious instruction the fundamental teachings, the living content of the truth which God has wished to convey to us and which the Church has sought to express in an ever richer fashion during the course of her long history. 2. There are four common models of catechetical communication process: a) Shared Praxis b) Structured Catechesis c) Learning through personal change d) Catechesis of Small Communities Reflection ‘Learning as a means of changing a person’s way of living.’ Write a one page reflection on this phrase expressing what it means to you personally.
Relevant Skills The Small Christian Communities (SCCs) have been a common phenomenon as the main channel for achieving a local church that is self-administering, self-propagating and self-supporting in both rural and urban areas of Africa. In what ways can you strengthen the Small Christian Communities in your local Church? Discuss.
.
Reference Thomas H. Groome. Sharing Faith, A Comprehensive Approach to Religious Education and Pastoral Ministry: The Way of Shared Praxis. New York: Harper and Collins Publishers, 1991.
Bob Hater. The Relationship between Evangelization and Catechesis. Washington, D. C.: National Conference of Diocesan Directors of Religious Education, 1981.
Elochukwu Uzukwu. A Listening Church, Autonomy and Communion in African Churches. New York: Orbis Books, 1996.
James O’Halloran. Small Christian Communities: Vision and Practicalities. Dublin: The Columba Press, 2002.
CHAPTER 6.10 PARTiCiPAnT’S HAnDouT Catechesis and Communication COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke335 Communicator for a Cyber-Age in Africa Procedure - Divide the class into groups of 5-6 and let them read the second account of creation in Genesis 2: 4-25 in the light of the following questions: 1. What are the human qualities attributed to God? 2. What is the literary genre of this account of creation? 3. What is the communication pattern employed by the author? Input We are looking at Catechesis from a purely anthropological point of view. The starting point of this is Emmanuel - God with us. This method is classified as follows 1. THE FIRST STAGE: The Human Experience: a. Eliciting Personal Experiences.
b. Examining Personal Experiences.
c. Signs of the Present Revelation.
2. The Second Stage: God’s Word: a. Proclaiming a Past Experience.
b. Interpretation.
3 The Third Stage: Response to God: a. Prayer and Worship.
b. Action.
STAGE 1: our Human Experience: This is the beginning of every catechetical instruction, since it is in our human context that we encounter and experience God’s presence. Here we are called to discern and discover how God is working in our daily life, so life-situations are the beginning of all catecheses.
a. Step one- Eliciting Personal Experiences: This is an introspective step where people are encouraged to focus on their lives: facts, biographies, testimonies and events of the church. From this the individual can now pursue the next steps.
Now the real sharing can begin and for this many techniques can be employed. Some of them are: group discussions, panel discussions, interviews, role-play, research, activity sessions, listening to songs, group singing, selected readings, oral testimonies, newspaper and magazine articles, radio or television programmes, video clippings and so on.
These questions are designed and used for discussion in groups, focusing on the main issues and feedback given to the whole participants.
b. Step Two – Examining the Personal Experiences: Here the aim is to widen and contextualize the presented experiences in the first step by looking for similarities with other members in the group. Thus the group processes and group dynamics are very important.
Aim Materials Required [ To study in detail the anthropological approach in catechesis.
[ Pen and Paper.
[ Catechism of the Catholic Church.
6.11 The Human Approach in Catechesis336 Communicator for a Cyber-Age in Africa Use is made of the ‘universalizing’ process, where the members have to go beyond the raw facts in order to discover signs of transcendence. Here people see their own inadequacies and need for personal transformation and liberation, and this can be done only by relating personal experiences with that of others.
c. Step Three – Signs of the Present Revelation: The concern here is to read the signs of the present revelation. God’s continuous revelation still prevails in our days, thus we must seek Him where He is found. Mostly, He is found in our daily experiences. The prophets in the OT were the instruments God used to help his people to discern the signs of their experiences, and in the same way, prophets are needed to interpret God’s presence and action in our days: signs of life, of human experience in which God continues to invite us to deeper and personal relationship with Him. We go through this process in order to get meaning and value in our lives, at the purely human level.
2. STAGE 2: God’s Word: Here the religious dimension of the whole discernment comes into full play. The issues discerned are clarified once again in the light of faith-experience of the people gone before us. Catechesis here is to allow the light of the Gospel to illumine the human experiences. The catechists and participants are called to know, recognise, discern and interpret these signs. God’s word will then become relevant and transformative.
The Bible is not the fullness of the Word of God. The Word of God extends to cover creation, human history, present life witness, the official preaching and teaching of the Magisterium and other situations. All these are the various ways we discern God’s Word.
d. Step Four – Proclaiming a Past Experience: This is where the experience is looked at in the context of the Bible and Liturgy of the Church. The reference to Jesus Christ is because He is the fullness of human life and a relationship with Him also entails a relationship with his experience. In the second place, we look at the Bible because it is a record and embodiment of the experiences of the Word in the lives of individuals and peoples. It is a journal of the human response in the Spirit to the Word of God in concrete life- situations by people living in a community and involved in its radical change of reality. It is in the Bible that we see a paradigm of challenge and response, where the Word is our source of renewal, both as individuals and as a church, a renewal that leads to social change. The Bible should not be read in a ‘neutral’ and uninvolved way, as if it was just for mere objective explanation, having nothing to do with us. Such a neutral approach to God’s prophetic Word would not bring about any change in the community.
e. Step Five – The Task of interpretation: We are comparing experiences here, which is an integral part of the interpretations of the signs. It is done at the level of faith and in the light of God’s word in historical revelation. This is the core of the pedagogical action, a recognition and interpretation of revelation in our life.
It is not easy recognizing God’s self-communication in order to discern His presence and action. This was the experience of the people of the Old Testament, who were therefore given prophets to interpret God’s signs and discern their meaning. The duty of the catechist and the Christian community, under the inspiration of the Holy Spirit and the leadership and guidance of the Magisterium is to undertake this task of interpretation.
3. STAGE 3: Response to God: In this final stage of the human approach of catechesis, God takes the initiative to unveil the mystery of His person and manifest His plans in an act of self-donation, self-communication and self-gift. Then he invites us to respond and communion with Him. This is where revelation becomes personal.
Catechesis can at this stage facilitate this response to God by faith, prayer and worship, aiming at the individual’s commitment for self-renewal and transformation of society. This transformation is on-going conversion of heart and social change. The divisions under this step are Prayer, Worship and Action.
f. Step Six – Prayer and Worship: Catechesis at this stage is to help the people express their faith as a response to God – one that may take various forms of prayer and worship. A need for dialogue with God is prepared for by the proclamation and interpretation of the Word. The prayer and worship can be suggested by the participants themselves, and the options are: songs, intercessions, symbolic action, flowers, incense and light. Any other meaningful signs, gestures and action can be used. Here is where the creativity of both the catechist and the participants are called for.337 Communicator for a Cyber-Age in Africa g. Step Seven – Action: This is the last step of the human approach of Catechesis. From the response of prayer and worship, the participants proceed to action, i. e. Change of life. The examination of their experiences in the light of the Word of God should lead to a decision of radical change of life. This is the final aim of catechesis, conversion and transformation of life. This last step is only possible through the transforming power of the Word of God, which the participants have submitted to.
Review The human approach to catechesis is an effective way of communicating about transformation of the person. It starts from a reflection on human experience, from a purely human point of view. This reflection is then shared with others, to discover similarities with others and get a commonality. After this, these experiences are considered in the light of Christ’s experience and Sacred Scriptures. This faith experience flows from prayer and worship, where the union with God leads to the task of interpretation on the part of both the catechists and the participants. Lastly, the participants take action, inspired by faith and the word of God interpreted in the light of their experience. Reflection 1. Which aspect (step) of this human approach appeals most to you? 2. Do you see this approach as being very practical and relevant to our African context? Relevant Skills How would you apply this human approach to a group afflicted by violence (war) and seeking healing? Resources BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.338 Communicator for a Cyber-Age in Africa Aim • To study in detail the anthropological approach in catechesis.
Procedure In groups of 5-6 read the second account of creation in Genesis 2: 4-25 in the light of the following questions: 1. What are the human qualities attributed to God? 2. What is the literary genre of this account of creation? 3. What is the communication pattern employed by the author? We are looking at Catechesis from a purely anthropological point of view. The starting point of this is Emmanuel - God with us. This method is classified as follows 1. THE FIRST STAGE: The Human Experience: a. Eliciting Personal Experiences.
b. Examining Personal Experiences.
c. Signs of the Present Revelation.
2. The Second Stage: God’s Word: a. Proclaiming a Past Experience.
b. Interpretation.
3 The Third Stage: Response to God: a. Prayer and Worship.
b. Action.
Review The human approach to catechesis is an effective way of communicating about transformation of the person. It starts from a reflection on human experience, from a purely human point of view. This reflection is then shared with others, to discover similarities with others and get a commonality. After this, these experiences are considered in the light of Christ’s experience and Sacred Scriptures. This faith experience flows from prayer and worship, where the union with God leads to the task of interpretation on the part of both the catechists and the participants. Lastly, the participants take action, inspired by faith and the word of God interpreted in the light of their experience. Reflection 1. Which aspect (step) of this human approach appeals most to you? 2. Do you see this approach very practical and relevant to our African context? Relevant Skills How would you apply this human approach to a group afflicted by violence (war) and seeking healing? Resources BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
CHAPTER 6.11 PARTiCiPAnT’S HAnDouT The Human Approach in Catechesis COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke339 Communicator for a Cyber-Age in Africa Procedure Part i: The participants give their contribution on the following: 1. What is culture? 2. How is media culture born? 3. Discuss the reasons for declining interests in traditional media among contemporary youth.
Part ii: Let students/participants form groups of 4-5 and discuss the impact of modern means of communication on African culture. They will take one popular programme or feature in the following media: Newspaper, Magazine, Radio, TV and Movie (Cinema) and critically assess its impact on traditional African culture. Their assessment could be presented to the whole class.
Input Culture: Culture is one of the most developed words. It is so diverse that it defies definition because of the limitations that accompany every definition. However in the field of communication, this definition by George Gerberner suffices. He refers to culture as ‘That system of messages and images which regulates social relationship... it is that symbolic organization which socializes us and cultivates our fantasies about a world we do not experience directly.’ In this definition, the communication elements of messages and images are the focus of culture. It is through communication, of these images and messages directly and indirectly that makes our socialization possible. In traditional African context, this systematic symbolization organization which makes us part of the society is done through the rites of passage at various stages of the individual. If culture makes our socialization possible, then culture creates a society. That is why culture in the same communication framework is totality of all the expressions of a people: art, technology, education, politics, religion, economy, media and all symbolic institutions. It is the total non-biologically transmitted heritage of human beings. Culture Communication: This is the communication process by which we are socialized or ‘culturalised’ in a specific culture. This process involves imbibing beliefs and habits, behaviour and rituals transmitted to us by that culture, directly or indirectly; verbally or non-verbally. This shapes us in our adult life. Thus we can talk of human beings as culture-shaped and culture-transmitting beings. We are not only shaped by and participate in the transmission of our culture, we also influence it and contribute to its reshaping. This transmission and reshaping of culture is carried out by us through the symbolic organisation of messages, images, behaviour, roles and norms. Thus communication is very central to culture. Without it, a culture dies. It is communication that shapes public opinion, creates a sense of belonging with common ways of thinking, feeling and behaving. Aim Materials Required [ To understand how media culture originated.
[ To become aware of how culture helps communication.
[ Magazine/Newspaper article.
[ Newspaper/Magazine news item.
[ Newspaper/Magazine advertisement.
[ TV/Radio advertisement.
6.12 Communication and Culture340 Communicator for a Cyber-Age in Africa impact of Cultural Communication: Positive impact: As a vehicle of change, cultural communication can positively affect cultural revolution in terms of thinking, feelings and the behaviour of people. In this way, mass media (radio, TV, movie) plays a major transforming role in behaviour change. Sharing Let the class discuss a situation of a mass media outlet used to bring out a positive cultural change in the area of behaviour and action.
negative impact Cultural communication, because it permeates the very core of culture, can be used as a means of fuelling tensions, strife and tribal clashes. Mass media (Radio, leaflets, TV) have been used to bring about these.
Sharing Let the class discuss an example of a mass media (radio, leaflets, TV) used to fuel violence.
Due to the mass influence of cultural communication, these communications are able to transcend individual cultures and create a global culture.
intercultural Communication Culture is purely individualised. Each human being is born into a particular socio-cultural context and this gives us a multiplicity of cultures. In its multiple forms, each culture differs from the other, but the mass form of this communication makes interaction or encounter with another culture possible. Thus each culture is shaped and influenced by other cultures. The communication that takes place between people of two different cultures in the area of their beliefs, values or norms is called Intercultural communication. From one cultural perception, some things could be ‘natural’ e.g. it is natural to greet by shaking hands. But is this really natural? We will only know this when we encounter other cultures where it is natural to greet in other ways such as waving. This interaction, communication between cultures, should avoid superiority and ethnocentrism. Superiority prevails when one considers their culture as more ‘advanced’ or ‘civilized’, and the other ‘inferior’ and ‘primitive’. Ethnocentrism, in the same vein, is to view other people’s culture from one’s own cultural glasses. For proper intercultural communication to prevail, there must be what anthropologists call ‘cultural validity’. Cultural validity stipulates that an observer should take pains to evaluate a culture first in terms of its own values, goals and norms before proceeding to compare it (positively or negatively) with any other culture. Intercultural communication should therefore comprise the processes of enculturation, acculturation and inculturation. Enculturation is the process whereby individuals learn their group’s culture, through experience, observation and instruction. This is a pre-requisite for intercultural communication, because one cannot communicate effectively with another culture if they do not know or are not sufficiently grounded in their own culture. They will have nothing to contribute in this relationship and the whole dialogue of communication will turn to be one sided.
Acculturation is the fruit of genuine intercultural communication, where continuous contact between two or more cultures causes cultural change. As a result of the contact with other cultures, a culture is modified and enriched.
Enculturation is incarnating the Gospel message in a particular culture. It is commonly used in Africa, to talk of theology, liturgy, ecclesiology and even communication, where use has to be made of the traditional medium of communication for the Gospel. Here the African culture is the starting point. It is this culture that will receive Christ’s message and pose their own question in the light of their own experience. Then they will give their action plan in the light of Christ’s message. Enculturation seems to be limited only to theology and liturgy, but in the area of catechesis and evangelization, African cultural elements need to be taken into consideration.
Types of Cultures and Church Communication It is important to identify the main types of cultures in order for us to know how Church communication must proceed. We group cultures according to their outlook on certain human features. Basically we have two groups, the societal and individualistic oriented types. 341 Communicator for a Cyber-Age in Africa The societal oriented culture has two sub-cultures, that of the elders and adults which is basically for continuity and safeguarding of norms and the youth who are swayed and identified by peer pressure. When we come to the urban, individualistic oriented culture, we see the sub-cultures of objectivity, where there is a conscious effort to belong and act together and the subjectivity, where the individual listens to the self more.
In the following table, we present their views on certain prominent aspects of human life. This table is adapted from the sociological analysis of cultures by David Hesselgrave. The classification cannot be said to be exclusive. There is interaction between the sub-cultures and they influence each other. Therefore, the classifications should be viewed as open to other influences from the other groups. All the same, for church communicators, we cannot ignore the contexts and exigencies of culture. We should have a working framework where we are able to distinguish cultures and even subcultures. This will enable us tailor the Gospel message according to the tastes and expectations of the said group.
TYPES oF CuLTuRES ASPECT SOCIETAL ORIENTED INDIVIDUALIST ORIENTED 1. Values ADULTS YOUTHS SUBJECTIVITY OBJECTIVITY Traditional: How it has always been Popular: What everybody is doing Intuitional: What the evidence shows Lawful: What is written 2. Models Great people of the tribe/clan Good guys and gals of the gang or club Gurus and tycoons Lawmakers and prophets 3. Media Myths and legends Interviews and opinion polls Reports of success stories Law books and sermons 4. Family Prominent, promoted and extended Seen as authority and obstacle Undesirable and avoided Restricted to the parent-child relationship 5. Attainment of Goal Harmony through the will of the ancestors Conformance to the expectations of peers for acceptance Identity to and from the inner self Obedience to the law for reconciliation 6. Avoidance of Goal Shame of dishonouring the ancestors Shame of disappointing the peer group Guilt of not following personal vision Guilt of disobeying the law.
7. Change Threat to security, Novelty and appreciated Encourage it, progress and innovation Should be institutional and approved Sharing Students/Participants can take these classifications and analyse the characteristics given with particular references to cultures that fit the description.
Review 1. Culture is ‘that system of messages and images which regulates social relationships. it is that symbolic organization which socializes us and cultivates our fantasies about a world we do not experience directly.’ 2. Culture Communication is the communication process by which we are socialized or ‘culturalised’ in a specific culture. This process involves imbibing beliefs and habits, behaviour and rituals transmitted to us by that culture, directly or indirectly; verbally or non-verbally.
3. For proper intercultural communication to prevail, there must be ‘cultural validity’.
4. Each culture differs from the other, but the mass form of communication makes interaction or encounter with another culture possible.342 Communicator for a Cyber-Age in Africa 5. This interaction, should avoid superiority and ethnocentrism.
6. Enculturation is the process whereby individuals learn their group’s culture, through experience, observation and instruction.
7. Acculturation is the fruit of genuine intercultural communication, where continuous contact between two or more cultures causes cultural change.
8. Inculturation is incarnating the Gospel message in a particular culture.
9. It is important to identify the main types of cultures in order to know how Church communication should proceed.
Reflection In what ways have you practiced ethnocentrism in the past? Resolve to be humble and tolerant of other cultures.
Relevant Skills As an apostle of Jesus Christ, undertake cultural validity for the community you are entrusted to shepherd spiritually and use the information you’ve acquired to better minister to your flock.
Resources Laurenti Magesa. Rethinking Mission. Kenya: AMECEA Graba Publications, 2006343 Communicator for a Cyber-Age in Africa Aim • To understand how media culture originated • To become aware of how culture helps communication Procedure Part i: The participants give their contribution on the following: 1. What is culture? 2. How is media culture born? 3. Discuss the reasons for declining interests in traditional media among contemporary youth.
Part ii: Form groups of 4-5 and discuss the impact of modern means of communication on African culture. Take one popular programme or feature in the following media: Newspaper, Magazine, Radio, TV and Movie (Cinema) and critically assess its impact on traditional African culture. • Discuss a situation where mass media has effected positive change.
• Give an example of a mass media used to fuel violence.
This table is adapted from the sociological analysis of cultures by David Hesselgrave. The classification cannot be said to be exclusive. There is interaction between the sub-cultures and they influence each other. Therefore, the classifications should be viewed as open to other influences from the other groups. All the same, for church communicators, we cannot ignore the contexts and exigencies of culture. We should have a working framework where we are able to distinguish cultures and even subcultures. This will enable us tailor the Gospel message according to the tastes and expectations of the said group.
TYPES oF CuLTuRES ASPECT SOCIETAL ORIENTED INDIVIDUALIST ORIENTED 1. Values ADULTS YOUTHS SUBJECTIVITY OBJECTIVITY Traditional: How it has always been Popular: What everybody is doing Intuitional: What the evidence shows Lawful: What is written 2. Models Great people of the tribe/clan Good guys and gals of the gang or club Gurus and tycoons Lawmakers and prophets 3. Media Myths and legends Interviews and opinion polls Reports of success stories Law books and sermons 4. Family Prominent, promoted and extended Seen as authority and obstacle Undesirable and avoided Restricted to the parent-child relationship 5. Attainment of Goal Harmony through the will of the ancestors Conformance to the expectations of peers for acceptance Identity to and from the inner self Obedience to the law for reconciliation 6. Avoidance of Goal Shame of dishonouring the ancestors Shame of disappointing the peer group Guilt of not following personal vision Guilt of disobeying the law.
7. Change Threat to security, Novelty and appreciated Encourage it, progress and innovation Should be institutional and approved CHAPTER 6.12 PARTiCiPAnT’S HAnDouT Communication and Culture COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke344 Communicator for a Cyber-Age in Africa Review 1. Culture is ‘that system of messages and images which regulates social relationships. It is that symbolic organization which socializes us and cultivates our fantasies about a world we do not experience directly.’ 2. Culture Communication is the communication process by which we are socialized or ‘culturalised’ in a specific culture. This process involves imbibing beliefs and habits, behaviour and rituals transmitted to us by that culture, directly or indirectly; verbally or non-verbally.
3. For proper intercultural communication to prevail, there must be ‘cultural validity’.
4. Each culture differs from the other, but the mass form of communication makes interaction or encounter with another culture possible.
5. This interaction, should avoid superiority and ethnocentrism.
6. Enculturation is the process whereby individuals learn their group’s culture, through experience, observation and instruction.
7. Acculturation is the fruit of genuine intercultural communication, where continuous contact between two or more cultures causes cultural change.
8. Inculturation is incarnating the Gospel message in a particular culture.
9. It is important to identify the main types of cultures in order to know how Church communication should proceed.
Reflection In what ways have you practiced ethnocentrism in the past? Resolve to be humble and tolerant of other cultures.
Relevant Skills As an apostle of Jesus Christ, undertake cultural validity for the community you are entrusted to shepherd spiritually and use the information you’ve acquired to better minister to your flock.
Resources Laurenti Magesa. Rethinking Mission. Kenya: AMECEA Graba Publications, 2006345 Communicator for a Cyber-Age in Africa Procedure Divide participants into three groups. Give each group one of the following: Group A: Read the following text and discuss the questions The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims and ever must proclaim Christ, “the way, the truth, and the life” (Jn 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to himself (cf. 2 Cor 5:18-19).
The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men. (Nostra Aetate 2) 1. From your experience and knowledge of other religions, write down as many good things as you can that you have found in these religions.
2. Recall one incident in which you promoted another religion.
Group B Prepare a five minute skit depicting a multi-religious community where there is no tolerance, interaction or cooperation among them. What is likely to be the result? Group C This is an excerpt from the speech of Pope Benedict XVI on September 16 2006 at the University of Regensburg, Germany. It immediately set off passions in the Muslim world. Analyse it in the context of inter-religious dialogue and see how it contributes to or promotes inter-religious relations.
I read the edition by Theodore Khoury of part of the dialogue carried on, perhaps in 1391, by the erudite Byzantine emperor Manuel II Palaeologus and an educated Persian on the subject of Christianity and Islam, and the truth of both. The dialogue ranges widely over the structures of faith contained in the Bible and in the Koran. The emperor touches on the theme of the holy war. The emperor must have known that Sura (Koranic chapter) 2, 256 reads: “There is no compulsion in religion.” According to the experts, this is one of the suras of the early period, when Mohammed was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Koran, concerning holy war ... He addresses his interlocutor with a startling brusqueness on the central question about the relationship between religion and violence, saying: “Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.” The emperor, having expressed himself so forcefully, goes on to explain ... why spreading faith through violence is something unreasonable....The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God’s nature. Khoury observes: For the emperor, as a Byzantine shaped by Greek philosophy, this is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality. At this point, as far as Aim Materials Required [ To help students become more aware of the need for dialogue.
[ Paper, pen, copies of Nostra Aetate, Unitatis Redintegratio, Ad Gentes, Dialogue and Proclamation.
[ Exercises for groups from Procedure section.
6.13 The Need for Inter-Religious Dialogue346 Communicator for a Cyber-Age in Africa understanding of God and thus the practice of religion is concerned, we are faced with an unavoidable dilemma. Is the conviction that acting unreasonably contradicts God’s nature merely a Greek idea, or is it always and intrinsically true? ... The West has long been endangered by this aversion to the questions that underlie its rationality and can therefore only suffer great harm. The courage to engage the breadth of reason, and not the denial of its grandeur, this is the program with which a theology grounded in biblical faith enters into the debates of our time. “Not to act reasonably, not to act with logos, is contrary to the nature of God,” said Manuel II, according to his understanding of God. It is to this great logos, this breadth of reason, that we invite our partners in the dialogue of cultures.
Input Dialogue is a phenomenon that has found its way into our religious language and practice, and therefore cannot be ignored. The world and even villages have grown from being one homogeneous entity in terms of religion. Gone are the days, when one family will be adherents of the same religion, let alone neighbours in the same community. Our society is now pluralistic in terms of religion. People of different religions are day by day discovering that they are seeking the answer to the same basic human question: Who am I? Where am I going? What is the meaning of existence? We have also become aware that the whole of humankind forms one family, due to the common origin of all men and women, created by God in His own image. We are all called to the same common destiny, the fullness of life in God. The same Holy Spirit is present also in the traditions of other religions, as asserted by Pope John Paul II in Redemptor Hominis 6. Christians (Catholics) are becoming more aware of other religions, especially as they emerge and increase in number.
Most of Christian persecution and condemnation of other religions stemmed from ignorance, prejudice, fear and wrong ideas, wrong information and misunderstanding. Over the years, meeting people of different religions in schools, work-places, playground, market-places, we have come to know them better and therefore see the need to get rid of our prejudice and fear in order to live in peace and harmony with them. We need to dialogue with other faiths, especially in our African context with traditional African religion, which at times is deeply tied with African identity. This is one of the major ways we can discover and promote African Christianity.
At times, religions have to come together to handle some common humanitarian situations like violence, floods, injustice, illiteracy, drought and hunger. Nostra Aetate 2, speaks of ‘A ray of Truth which enlightens all’. ‘Ad Gentes 11 tells us of the presence of ‘seeds of the word and riches which a generous God has distributed among the nations. Finally, Lumen Gentes 17 talks of the good which is found sown not only in minds and hearts, but also in the rites and customs of other peoples. All these statements go to show that Christianity has no monopoly or absolute over the Truth or on God. Some of the practices and customs of other religions can help purify some of our Christian values and ideas. Having moved from an exclusivist to an inclusivist position on religion and lately to a pluralist reality, Inter-religious dialogue is more necessary than ever. It is not an option, but a duty and task to be carried out. In our African context, there are two religions that we have to and are dialoguing with. These are African Traditional Religion and Islam. Concerning African Traditional Religion, this is what Ecclesia in Africa says ‘With regard to African traditional religion, a serene and prudent dialogue will be able, on the one hand, to protect Catholics from negative influences which condition the way of life of many of them and, on the other hand, to foster the assimilation of positive values such as belief in a supreme being who is eternal, creator, provident and a just judge, whose values which are readily harmonized with the content of the faith. They can even be seen as a preparation for the Gospel, because they contain precious semina verbi which can lead, as already happened in the past, a great number of people to be open to the fullness of revelation in Jesus Christ through the proclamation of the Gospel. (no.67).
The same document has this to say about dialogue with Islam: “Commitment to dialogue must also embrace all Muslims of good will. Christians cannot forget that many Muslims try to imitate the faith of Abraham and to live the demands of the Decalogue (111) In this regard the message of the synod emphasizes that the living God, Creator of heaven and earth and the Lord of history, is the Father of the one great human family to which we all belong. As such, he wants us to bear witness to him through our respect for the values and religious traditions of each person, working together for human progress and development at all levels. Far from wishing to be the one in whose name a person would kill other people, he requires believers to join together in the service of life in justice and peace.347 Communicator for a Cyber-Age in Africa (112) particular care will therefore be taken so that Islamic-Christian dialogue respects on both sides the principle of religious freedom, with all that this involves, also including external and public manifestations of faith.(113) Christians and Muslims are called to commit themselves to promoting a dialogue free from the risks of false irenicism or militant fundamentalism, and to raising their voices against unfair policies and practices as well as against the lack of reciprocity in matters of religious freedom. (no.66).
Review 1. Dialogue is a phenomenon that has found its way into our religious language and practice, and therefore cannot be ignored.
2. People of different religions are day by day discovering that they are seeking the answer to the same basic human question: Who am I? Where am I going? What is the meaning of existence? 3. Most Christian persecution and condemnation of other religions stems from ignorance, prejudice, fear and wrong ideas, wrong information and misunderstanding.
4. At times, religions have to come together to handle some common humanitarian situations like violence, floods, injustice, illiteracy, drought and hunger. Reflection People from every religion still grapple with the question of personal identity and mission.
Relevant Skills List down common beliefs of Christians and Muslim and Christians and members of ATR.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Eilers, Franz-Joseph. Communicating between Cultures. Manila: Lagos Publishers, 1992.348 Communicator for a Cyber-Age in Africa Aim • To become more aware of the need for dialogue Procedure Group A: Read the following text and discuss the questions The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims and ever must proclaim Christ, “the way, the truth, and the life” (Jn 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to himself (cf. 2 Cor 5:18-19).
The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men. (Nostra Aetate 2) 1. From your experience and knowledge of other religions, write down as many good things as you can that you have found in these religions.
2. Recall one incident in where you promoted another religion.
Group B Prepare a five minute skit depicting a multi-religious community where there is no tolerance, interaction or cooperation among them. What is likely to be the result? Group C This is an excerpt from the speech of Pope Benedict XVI on September 16 2006 at the University of Regensburg, Germany. It immediately set off passions in the Muslim world. Analyse it in the context of inter-religious dialogue and see how it contributes to or promotes inter-religious relations.
I read the edition by Theodore Khoury of part of the dialogue carried on, perhaps in 1391, by the erudite Byzantine emperor Manuel II Palaeologus and an educated Persian on the subject of Christianity and Islam, and the truth of both. The dialogue ranges widely over the structures of faith contained in the Bible and in the Koran. The emperor touches on the theme of the holy war. The emperor must have known that Sura (Koranic chapter) 2, 256 reads: “There is no compulsion in religion.” According to the experts, this is one of the suras of the early period, when Mohammed was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Koran, concerning holy war ... He addresses his interlocutor with a startling brusqueness on the central question about the relationship between religion and violence, saying: “Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.” The emperor, having expressed himself so forcefully, goes on to explain ... why spreading faith through violence is something unreasonable....The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God’s nature. Khoury observes: For the emperor, as a Byzantine shaped by Greek philosophy, this is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality. At this point, as far as understanding of God and thus the practice of religion is concerned, we are faced with an unavoidable dilemma. Is the conviction that acting unreasonably contradicts God’s nature merely a Greek idea, or is it always and intrinsically true? ... The West has long been endangered by this aversion to the questions that underlie its rationality and can only suffer great harm thereby. The courage to engage the breadth of reason, and not the denial of its grandeur, this is the program with which a theology grounded in biblical faith enters into the debates of our time. “Not to act reasonably, not to act with logos, is contrary to the nature of God,” said Manuel II, according to his understanding of God. It is to this great logos, this breadth of reason, that we invite our partners in the dialogue of cultures.
CHAPTER 6.13 PARTiCiPAnT’S HAnDouT The Need for Inter-Religious Dialogue COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke349 Communicator for a Cyber-Age in Africa Review 1. Dialogue is a phenomenon that has found its way into our religious language and practice, and therefore cannot be ignored.
2. People of different religions are day by day discovering that they are seeking the answer to the same basic human question: Who am I? Where am I going? What is the meaning of existence? 3. Most Christian persecution and condemnation of other religions stems from ignorance, prejudice, fear and wrong ideas, wrong information and misunderstanding.
4. At times, religions have to come together to handle some common humanitarian situations like violence, floods, injustice, illiteracy, drought and hunger. Reflection People from every religion still grapple with the question of personal identity and mission.
Relevant Skills List down common beliefs of Christians and Muslim and Christians and members of ATR.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Eilers, Franz-Joseph. Communicating between Cultures. Manila: Lagos Publishers, 1992.350 Communicator for a Cyber-Age in Africa Procedure Divide participants in two groups.
Group A: Let the group recall their experiences of African Traditional Religion in terms of either personal visits to shrines, witnessing a traditional prayer or any suitable experience. Let them share these with the group.
Group B: Let the group recall their experiences with Islam: visit to the mosque, conversation with a Muslim, any Muslim festival or activity witnessed or any suitable Islamic experience. Let them share these with the group.
Input Inter-religious dialogue refers to learned members from different religions discussing religious issues. At another level, it might refer to discussion between members of different religions which might enrich them and lead to better relations between them. According to the 1984 document of the Pontifical Council for Inter-religious Dialogue, ‘The Attitude of the Church Towards Followers of Other Religions’ Dialogue is not only a discussion, but also includes all positive and constructive inter-religious relations with individuals and communities of other faiths which are directed at mutual understanding and enrichment.
This document goes further to give four forms of dialogue. They are: 1. Dialogue of Life: The starting point is dialogue as a manner of acting, an attitude and a spirit that guides a person’s conduct. This conduct affects the person’s behaviour with others, be it a simple presence and witness, service, or direct proclamation. The scope of dialogue is where the person lives and works: family, social, educational, political or economic life. Here the whole of life - joys and sorrows, problems and preoccupations - become a dialogue.
2. Dialogue of Action/Works: Dialogue here takes the form of collaboration with others in works that are humanitarian, social, economic or political in view of human liberation and advancement. 3. Dialogue of Theological Exchange: A dialogue of religious experts in a bid to enrich, deepen and clarify their various religious legacies and also to appreciate the spiritual values of each other. For this to happen, the experts should be conversant with their own religion and it best happens in a pluralistic society where there is tolerance of and contact between different religions.
4. Dialogue of Religious Experience: This is the context where people, well versed in their own religious traditions, share their spiritual riches – prayer, contemplation, faith and expressions of the search for the Absolute – with people of other religions. If well done, this dialogue can result in mutual enrichment and fruitful cooperation for promoting and preserving the highest values and spiritual ideals. Aim Materials Required [ To help the students become aware of the different types of inter-religious dialogue.
[ Pen and Paper.
6.14 Forms of Inter-Religious Dialogue351 Communicator for a Cyber-Age in Africa Review 1. Inter-religious dialogue refers to learned members from different religions discussing religious issues. At another level, it might refer to discussion between members of different religions which might enrich them and lead to better relations between them.
2. According to the 1984 document of the Pontifical Council for Inter-religious Dialogue, there are four forms of dialogue: • Dialogue of Life • Dialogue of Action/Works • Dialogue of Theological Exchange • Dialogue of Religious Experience Reflection Dialogue is not just a discussion, it must touch attitude and spirit of relationship.
Relevant Skills From your personal experience, narrate the positive aspects of inter-religious dialogue.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Secretariat for Non-Christians. The Attitude of the Church Toward Followers of Other Religions. May 10, 1984 352 Communicator for a Cyber-Age in Africa Aim • To become aware of the different types of inter-religious dialogue Procedure Group A: Let the group recall their experiences of African Traditional Religion in terms of either personal visits to shrines, witnessing a traditional prayer or any suitable experience.Share these with the group.
Group B: Recall your experiences with Islam: visit to the mosque, conversation with a Muslim, any Muslim festival or activity witnessed or any suitable Islamic experience. Share these with the group.
Review 1. Inter-religious dialogue refers to learned members from different religions discussing religious issues. At another level, it might refer to discussion between members of different religions which might enrich them and lead to better relations between them.
2. According to the 1984 document of the Pontifical Council for Inter-religious Dialogue, there are four forms of dialogue: • Dialogue of Life.
• Dialogue of Action/Works. • Dialogue of Theological Exchange.
• Dialogue of Religious Experience.
Reflection Dialogue is not just a discussion, it must touch attitude and spirit of relationship.
Relevant Skills From your personal experience, narrate the positive aspects of inter-religious dialogue.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Secretariat for Non-Christians. The Attitude of the Church Toward Followers of Other Religions. May 10, 1984 CHAPTER 6.14 PARTiCiPAnT’S HAnDouT Forms of Inter-Religious Dialogue COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke353 Communicator for a Cyber-Age in Africa Procedure Divide students in two groups.
Group A: Let the group members share their experience of dispositions and conditions that resulted in a good dialogue with Muslims.
Group B: Let the group members share their experiences of frustrated dialogue with African Traditional Religion, enumerating the factors and conditions that led to such an experience.
Input obstacles: 1. Insufficient knowledge and understanding of one’s own religion or faith. This can result in lack of knowledge of one’s religion which can make dialogue with others frustrating and only at the emotional level. The only important thing in dialogue is sharing one’s faith, but how can one share what they are not sufficiently grounded in or are even ignorant about? 2. Lack of sufficient knowledge and understanding of the belief and practices of other religions, leading to a lack of appreciation for their significance and even at times to misrepresentation. Fundamentalism, which is at the root of religious persecution and violence that is so prevalent in our days is caused by this insufficient knowledge and understanding. 3. Cultural differences, mainly from different levels of instruction, or from the use of different languages can also obstruct dialogue between religions. Words like conversion, proselytism, evangelization, baptism, dialogue, fatwa, jihad, idol worship, witchcraft, fetishism and occultism wrongly used or understood can easily lead to religious intolerance and violence.
4. Self-sufficiency , lack of openness leading to defensive or aggressive attitudes can also be an obstacle to dialogue. If for instance, Christians (Catholics) say, ‘Christ is the fullness of salvation,’ they should not state that they publically and rigidly attach themselves to this statement. We have also said that ‘there are seeds of Truth in other religions and cultures’ and such a statement is a good attitude towards inter-religious dialogue. Other statements such as ‘Outside the Church, there is no salvation’; wrongly interpreted, can be an obstacle to dialogue.
5. A lack of conviction with regard to the value of inter-religious dialogue, which some may see as a task reserved to specialists, and others as a sign of weakness or even a betrayal of the faith.
6. intolerance, which is often aggravated by association with political, economic, racial and ethnic factors, a lack of reciprocity in dialogue which can lead to frustration. In most Islamic and Buddhist countries, Christianity is not tolerated, whereas in most ‘Christian’ countries, Islam and other religions are tolerated and given their own space.
7. Some features of the present religious climate, for example growing in materialism, religious indifference, and the multiplication of religious sects which creates confusion and raises new problems. This can hinder further development in the dialogue process.
8. Lack of humility to welcome criticism and correction from others.
Aim Materials Required [ To enable participants become aware of the factors that can frustrate dialogue.
[ To help students grasp the fruits/benefits of dialogue.
[ Pen and Paper.
6.15 Inter-Religious Dialogue - Obstacles and Blessings354 Communicator for a Cyber-Age in Africa Blessings 1. Those engaged in dialogue get a greater knowledge of each other’s religious tradition. By this, they can overcome their respective prejudices, misunderstandings and negative stereotypes. Hence mutual understanding can develop.
2. Dialogue helps us to see the good present in other religions.
3. We get the occasion to integrate into our own lives, the spiritual riches and values of other religions, thus enriching our religious insights and values.
4. It opens us to the deficiencies and failures of our own religious traditions and we can make resolution to correct them.
5. If we are in dialogue with other religions, especially those we live with in the same vicinity, we can better respond to natural and human calamities in order to create a world of harmony, peace and love.
6. The corrected deficiencies and failures in our own religious traditions motivated by values from other religions, enables us acknowledge God’s work in us and in others. Thus working for peace, justice and love will become easier.
Method of inter-religious Dialogue.
a) People from different religions come together to discuss a particular topic.
b) They contribute the relevant information on the topic from their various religious points of view.
c) The information is interpreted by the members of the group.
d) They then identify areas of agreements and those of conflicts.
e) The radical conflicts are analyzed once again, with the view of reducing them to their basics, through the aid of intellectual, moral and religious authenticity. They will be reaching out to their own horizons, to search for authenticity or lack of authenticity.
f) All are then invited to ‘conversion’, to growth in authenticity.
g) The whole process will result in growth in areas of agreement, mutual recognition of basic human and religious truth, even when these are expressed in different ways.
Review 1. The obstacles of inter-religious dialogue are: • knowledge and understanding of one’s own religion or faith.
• Lack of sufficient knowledge and understanding of the belief and practices of other religions.
• Cultural differences.
• Self-sufficiency.
• A lack of conviction with regard to the value of inter-religious dialogue.
• Intolerance.
• Some features of the present religious climate.
• Lack of humility.
2. The blessings of inter-religious dialogue are: • We acquire a greater knowledge of other religions. • We are able to see the good present in other religions.
• We are also able to see the spiritual riches and values of other religions.
• We are opened to the deficiencies and failures of our own religious.
• We better respond to natural and human calamities. • We are able to acknowledge God’s work in us and in others. Reflection Analyse how the following has contributed positively to or hindered inter-religious dialogue: a) The cartoons of Mohammed in the media. b) The Vatican letter Dominus Jesus.
Relevant Skills Rank according to importance the methods of inter-religious dialogue listed in this lesson Resources Jacque Dupuis. Religious Plurality and the Christological Debate. USA: Orbis Books, 1999.
References BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.355 Communicator for a Cyber-Age in Africa Aim • To become aware of the factors that can frustrate dialogue.
• To grasp the fruits/benefits of dialogue.
Procedure Group A: Share your experience of dispositions and conditions that resulted in a good dialogue with Muslims.
Group B: Share your experiences of frustrated dialogue with African Traditional Religion, enumerating the factors and conditions that led to such an experience.
Method of inter-religious Dialogue.
a) People from different religions come together to discuss a particular topic.
b) They contribute the relevant information on the topic from their various religious points of view.
c) The information is interpreted by the members of the group.
d) Then they identify areas of agreements and those of conflicts.
e) The radical conflicts are analyzed once again, with the view of reducing them to their basics, through the aid of intellectual, moral and religious authenticity. They will be reaching out to their own horizons, to search for authenticity or lack of authenticity.
f) All are then invited to ‘conversion’, to growth in authenticity.
g) The whole process will result in growth in areas of agreement, mutual recognition of basic human and religious truth, even when these are expressed in different ways.
Review 1. The obstacles of inter-religious dialogue are: • knowledge and understanding of one’s own religion or faith • Lack of sufficient knowledge and understanding of the belief and practices of other religions • Cultural differences • Self-sufficiency • A lack of conviction with regard to the value of inter-religious dialogue • Intolerance • Some features of the present religious climate • Lack of humility 2. The blessings of inter-religious dialogue are: • We acquire a greater knowledge of other religions • We are able to see the good present in other religions • We are also able to see the spiritual riches and values of other religions • We are opened to the deficiencies and failures of our own religious • We better respond to natural and human calamities • We are able to acknowledge God’s work in us and in others. Reflection Analyze how the following has contributed positively to or hindered inter-religious dialogue: a) The cartoons of Mohammed in the media. b) The Vatican letter Dominus Jesus.
Relevant Skills Rank according to importance the methods of inter-religious dialogue listed above.
Resources Jacque Dupuis. Religious Plurality and the Christological Debate. USA: Orbis Books, 1999.
References BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
CHAPTER 6.15 PARTiCiPAnT’S HAnDouT Inter-Religious Dialogue - Obstacles and Blessings COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke356 Communicator for a Cyber-Age in Africa Procedure Divide the participants into groups and ask them to brain storm for ideas on topics for youth retreats. Once the topics are chosen, each group will present ideas on how these topics will be presented. These ideas can be later tested against the five principles listed below.
Input The Youth Retreat is a component of the Church’s pastoral ministry to young people. Retreats are part of a total ministry to youth. They complement efforts to meet the spiritual, intellectual, emotional, and relational needs of adolescents. The purpose of the time-apart on retreats is to allow youth to reflect upon the movement of God in their lives, to provide a climate in which young persons might encounter Christ-alive among them, experience community, and to formulate their personal responses to the call to discipleship, received in baptism.
Retreats form a vital part of any well-rounded, faith development ministry. They directly address the adolescent’s need for reflection time, sense of belonging, and communal bonding. Retreats must be recognized as one important tool in the faith-growth process. They are a means of evangelization and catechesis. Many young people have been prompted to conversion through retreat experiences.
Theological Principles For Youth Retreats: 1. Youth Retreats should be designed to foster a personal relationship with Jesus. They should lead to discipleship within the community of the Church.
2. Through retreats, the Church exercises pastoral ministry to youth: by proclaiming the Good News of Jesus Christ, for fostering the formation of Christian community, by providing opportunities for participants to reflect upon their life-questions in the light of the Gospel, and traditions of the Church, and by challenging retreatants to a personal, active Christian response.
3. The doctrinal content of youth retreats should be theologically consistent with the official teaching of the Catholic Church.
4. Prayer, in its liturgical, communal, and private forms, is an essential aspect of every youth retreat experience. Prayer opens participants to ongoing conversion and deepens faith.
5. Retreats for youth should provide enlivening liturgical experience, celebrated according to the liturgical norms of the diocese, appropriate for the occasion, and offered with sufficient time, to allow full participation by the group.
Recommended Retreat Components Physical • Adequate sleep.
• Adequate recreation time.
• Balanced diet.
• Access to outdoors and nature, if possible.
Spiritual • Liturgical celebration: priority on Eucharistic celebrations; • Reconciliation service.
Aim Materials Required [ To understand the guiding principles of youth retreat.
[ To get to know ways to make retreats effective and enriching.
[ Pen and Paper.
[ A Bible.
6.16 Youth Retreats357 Communicator for a Cyber-Age in Africa • Prayer: communal, private, and reflection time.
• Scripture.
Psychological / Social / Ethical • Balance of private time and group time.
• Opportunity for guidance and counsel.
• Reflection on human experience.
• Community building.
• Opportunities for participation and involvement.
• Creative activity and expression.
• Input and presentations.
• Discussion and sharing opportunities.
Supportive components • Orientation or preparation of participants.
• Follow-up process.
• Evaluation by team and participants.
• Team-training, plus sound planning and programme design.
Key Components of Retreats 1. Icebreakers: Ice breakers do much more than break the ice. They are ways to learn names, chances to stretch, to reflect, to interact, to play games that teach, or introduce a new segment of the retreat.
2. Talks: Talks are one of the most crucial part of a retreat experience. Time and time again, evaluations by retreatants have shown appreciation for the adult and youth team members (if any) who shared part of themselves and their faith-story through witness talks. It is important for the speakers of retreats to realize that the retreat is not a classroom. These talks are not to be formal preaching or teaching but chances to share personal reflection on faith and experience. They can challenge young people or lead them to reflection on faith and experience. They can challenge retreatants or lead them to reflection on how the topic relates to their life. Talks should always conclude with time for prayer and reflection.
3. Creative Activities and Exercises: These must be well selected to compliment the talks and discussions. Care must be taken to test the activities and equipments used for AV presentations.
4. Role-plays, drama, and mime: Acting is a fun-way for young people to express themselves. Role-plays presented by young retreatants can set the stage for discussion and challenge or change behaviour. Drama can bring a scriptural passage to life or give expression to the imagination of small discussion groups. If these are used during the liturgy, care must be taken to follow the prevalent norms.
5. Films, videotapes, and slide shows: Audio-visuals can be powerful when not over-used. They can be used as discussion starters, as preparation for reconciliation, and even as part of a night prayer-service. Do not be afraid to use a film in a way that is different from what the makers intended. You could start a film, stop it in the middle for discussion, then finish the rest of the film. You might even show a film without the sound and let the young people fill in what they think was said.
6. Art: Expressing oneself in media, other than pencil and paper, can be a real learning experience. For example you can use materials of various colours, shapes, and texture to make a family tree; clay to shape an image of God; or magazine captions and photographs to create a portrait of yourself.
7. Handouts: Handouts can work well on a retreat. Use art and typography to make them attractive. Avoid questions that can be answered yes or no; write open-ended questions that require a more lengthy response. Ask questions that are clear, relevant and thought-provoking. Make sure you let the young people know if they will be asked to share their answers.
8. Affirmation: We all need affirmation. We live in a society that is quick to find the bad, the flaws, in each person but rarely looks for and affirms the good, the value in us and what we have to offer. Despite this, or perhaps because of it, all of us, especially the young people, need and crave for affirmation. We can never stress enough that what people write and say during an affirmation must be positive. Affirmation activities should be in the latter half of a retreat, when the participants have had a chance to get to know one another.
9. Modern Music: Do not overlook the possibilities in popular music. Well-selected songs can be used in talks, during prayer services, and in discussions or other activities. Try to be as current as possible with the songs you choose. It is important for youth leaders to stay in touch with the music young people listen to, because it is a big part of their culture. If instrumental music is used for meditation or as background music, care must be taken to ensure that you know the original song and its lyrics to prevent it from being a distraction.358 Communicator for a Cyber-Age in Africa 10. Discussions: Many youth retreat animators hold that small discussion groups should be assigned at the beginning of a retreat. When the retreatants are asked to find their own groups, they tend to sit with their friends only. It is important to keep a small group together throughout the retreat. During the different activities and discussions, the small-group members have a chance to build trust and become more open. If the groups are scrambled for each activity, the opportunity to develop closeness is lost. Try to put six to eight people in each group. With fewer than six, there can be too much pressure to perform and not enough diversity of ideas.
11. Free Time: Make sure your schedule includes free time. This is a chance for the young people to stretch and unwind, but often it is also a time when they build new friendships and informally process what they are doing or learning on retreat. Try to find a balance between too much and too little free time. Too much structure can be overwhelming, but too much free time can break the rhythm of the programme.
12. Quiet Time: Quiet time is an important part of the retreat. Many young people come to a retreat with the idea that they will have to spend their entire weekend in quiet prayer. Calm their fears right at the start but let them know that some quiet time is important. We live in a society where there is little quiet time. School, home and the workplace are rarely quiet. Televisions, radios and so on fill our life with all sorts of stimuli. Perhaps this is why the thought of quiet time can be excruciating for young people, and for some adults too. We have to teach young people that quiet time can be valuable, restful, enjoyable, and a great time to think and pray. When we give “structured quiet time” it is important that some things to reflect on are suggested - some questions, readings to reflect and respond to, pray... Otherwise it could become a sterile silence. On week-end retreats, writing a journal to record thoughts, feelings, and reactions could fill the youth’s quiet time.
13. Liturgies and Prayer Services: A retreat is an ideal opportunity to expose young people to a variety of prayer experiences, expand their personal repertoire of ways to approach God. Well prepared liturgical services, group masses, prayer experiences, meditations...will strengthen their faith and personal relationship with God, perhaps, far more than our talks and sermons. Make liturgical prayers and prayer sessions as experiential as possible. Be conscious of the setting you choose for prayer experiences and liturgies.
a) Liturgies - Often a meaningful liturgy is the high point of a retreat. A retreat, by nature, is a celebration of faith, and it is only fitting that we celebrate the Eucharist, the most precious celebration we have as Christians. A retreat liturgy is often different from what the retreatants have experienced in their parish. The group is smaller and the setting more intimate. It might be the first time the young people might have been able to gather close to the altar and participate fully in the liturgy. Eucharistic celebrations and the sacrament of reconciliation must be two columns of a well structured retreat programme.
b) Prayer Services - The following are some elements you may want to include in retreat prayer services: i) Music: Use songs that the young people know and like to sing. Get them involved in choosing the music. Retreats are a good time to teach a new song or two. Choose your music carefully, because it can help set the tone for the service.
ii) The Scriptures: Passages from the Old and New Testaments are often a central part of a prayer service and may even set the theme. Selected passages can be read by the retreatants, or acted out by them or even read and shared in small groups.
iii) Shared prayer: Shared prayers can be written in advance by retreatants or spoken spontaneously. When participants are open and comfortable with one another, shared prayer can be a moving experience.
Developmental Principles 1. Retreats should help participants reflect on their experiences and, thereby, deepen their sense of belonging and meaning.
2. Retreat environments should be characterized by acceptance, growth, and freedom, avoiding emotional manipulation.
3. Retreatants should be given opportunities to participate in diverse experiences of self-experiences and self- expression.
4. The psychological well-being of the participants is safeguarded by maintaining a good balance of recreation, reflection, structured activity, silence, rest and sound diet.
5. Peer ministry is a valuable aspect of sharing the Christian experience with youth. It allows them to exercise their baptismal call, to give witness, and to lead others to Christ.
6. Retreat experiences are one aspect of the entire personal formation process. Therefore, parish-based preparation and follow up, after retreats, are essential to retreat ministry.
Principles for Content and Process 1. Human experience is the starting point for youth catechesis. The personal stories of youth must be joined to and seen in light of the Christ-story.359 Communicator for a Cyber-Age in Africa 2. Retreat designs and components should be based upon the developmental stages of participants: a) Physical growth; b) Psychological growth; c) Social growth; d) Intellectual growth; e) Moral growth; f) Faith growth; 3. The content of youth retreats should be suitable for various age groups. Content should reflect appropriate faith- themes.
4. Interactive processes and total group activities, such as small group sharing, games, and non-verbal exercises, should use only group dynamics appropriate for youth groups, content and goals of youth retreats.
5. Storytelling, faith-sharing, and personal witness should be respected as valuable elements in communicating the Gospel message.
6. The process in Catechetical proclamation within adolescent retreats involves a four-fold movement: experience, message, reflection and action .
Helpful Hints for Giving Talks • Give the talk to someone else before the retreat and ask for feedback.
• Explore the use of symbols (for example one person gave out cardboard keys after inviting the group to open their hearts to Jesus).
• Speak slowly and thoughtfully.
• Share examples and stories from your own life; be personal and concrete.
• Share your feelings; be open and honest.
• Use humour if you are comfortable with it.
• Stay within your time frame (talks that are too short fail to challenge, and talks that are too long lose the attention of the listeners).
• End with a question or a challenge for the retreatants; leave your audience with something to reflect.
• Most importantly, be yourself.
Evaluation of Youth Retreats Evaluations, to be effective must be linked to a retreat’s goals and objectives. Example: Goal: Retreatants will experience God’s love and forgiveness in a personal way.
objectives: 1. Retreatants will leave the retreat saying it was a positive experience.
2. Retreatants will hear the Gospel that ‘Jesus loves me’, proclaimed through talks, role-plays, sharing, liturgy, prayer and community experience...
Retreat Evaluation - EVALuATion FoRM (Sample) 1. Do you think that this retreat was a positive experience? a) Yes b) No c) Unsure (tick one) 2. Did you hear the Gospel proclaimed that Jesus loves you? a) Yes b) No c) Unsure (tick one) 3. Did this retreat help you experience God’s love and forgiveness in a personal way? a) Yes b) No c) Unsure (tick one) 4. Overall, how would you rate the retreat? a) Yes b) No c) Unsure (tick one) 5. Comments and suggestions: What could be improved? What did you especially like in this retreat? The first three questions are linked directly to the goal(s) and objective(s) of the retreat. We want to hear what youth think of the retreat, if they believe that the retreat’s Animator(s) accomplished what they set out to do. Question four will give us general perceptions about what they think. This question, is related to the general goal of the Animators of the retreat: give excellent retreats. Through the final question we get feedback on the strengths and weaknesses of our retreats.
Review 1. Theological Principles For Youth Retreats are that retreats should be designed to foster a personal relationship with Jesus, through retreats the Church exercises pastoral ministry to youth, content of youth retreats should be theologically consistent with the official teaching of the Catholic Church, Prayer is an essential aspect of every youth retreat , the retreat should provide an enlivening liturgical experience.360 Communicator for a Cyber-Age in Africa 2. Key components of a youth retreat are: • Icebreakers • Talks • Creative activities and exercises • Role-plays, drama and mime • Films, videotapes and slide shows • Arts • Handouts • Affirmation • Modern music • Discussions • Free time • Quiet time • Liturgies and prayer services 3. Principles for Content and Process include: • Human experience is the starting point for youth catechesis • Retreat designs and components should be based upon the developmental stages of participants • The process in Catechetical proclamation within adolescent retreats involves a four-fold movement: experience, message, reflection and action .
• Storytelling, faith-sharing, and personal witness should be respected as valuable elements in communicating the Gospel message.
• Interactive processes and total group activities, such as small group sharing, games, and non-verbal exercises, should use only group dynamics appropriate for youth groups, content and goals of youth retreats.
4. Developmental Principles of retreats: a) Retreats should help participants reflect on their experiences and, thereby, deepen their sense of belonging and meaning.
b) Retreat environments should be characterized by acceptance, growth, and freedom, avoiding emotional manipulation.
c) Retreatants should be given opportunities to participate in diverse experiences of self-experiences and self- expression.
d) The psychological well-being of the participants is safeguarded by maintaining a good balance of recreation, reflection, structured activity, silence, rest and sound diet.
e) Peer ministry is a valuable aspect of sharing the Christian experience with youth. It allows them to exercise their baptismal call, to give witness, and to lead others to Christ.
f) Retreat experiences are one aspect of the entire personal formation process. Therefore, parish-based preparation and follow up, after retreats, are essential to retreat ministry.
Reflection Jesus said to the disciples, “Come away by yourself and rest awhile.” Relevant Skills Draw up a schedule for a week-end retreat with a theme and fully developed talks and retreat components.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference Paul Borthwick. Organizing Your Youth Ministry. Michigan: Zondervan Publishing House, 1988.361 Communicator for a Cyber-Age in Africa Aim • To understand the guiding principles of youth retreat • To get to know ways to make retreats effective and enriching Procedure Brain storm for ideas on topics for youth retreats. Once the topics are chosen, each group will present ideas on how these topics will be presented. Theological Principles For Youth Retreats 1. Youth Retreats should be designed to foster a personal relationship with Jesus. They should lead to discipleship within the community of the Church.
2. Through retreats the Church exercises pastoral ministry to youth: by proclaiming the Good News of Jesus Christ, for fostering the formation of Christian community, by providing opportunities for participants to reflect upon their life-questions in the light of the Gospel, and traditions of the Church, and by challenging retreatants to a personal, active Christian response.
3. The doctrinal content of youth retreats should be theologically consistent with the official teaching of the Catholic Church.
4. Prayer, in its liturgical, communal, and private forms, is an essential aspect of every youth retreat experience. Prayer opens participants to ongoing conversion and deepens faith.
5. Retreats for youth should provide enlivening liturgical experience, celebrated according to the liturgical norms of the diocese, appropriate for the occasion, and offered with sufficient time, to allow full participation by the group.
Helpful Hints for Giving Talks • Give the talk to someone else before the retreat and ask for feedback.
• Explore the use of symbols (for example one person gave out cardboard keys after inviting the group to open their hearts to Jesus).
• Speak slowly and thoughtfully.
• Share examples and stories from your own life; be personal and concrete.
• Share your feelings; be open and honest.
• Use humour if you are comfortable with it.
• Stay within your time frame (talks that are too short fail to challenge, and talks that are too long lose the attention of the listeners).
• End with a question or a challenge for the retreatants; leave your audience with something to reflect.
• Most importantly, be yourself.
Evaluation of Youth Retreats Evaluations, to be effective must be linked to a retreat’s goals and objectives. Example: Goal: Retreatants will experience God’s love and forgiveness in a personal way.
objectives: 1. Retreatants will leave the retreat saying it was a positive experience.
2. Retreatants will hear the Gospel that ‘Jesus loves me’, proclaimed through talks, role-plays, sharing, liturgy, prayer and community experience...
Retreat Evaluation - EVALuATion FoRM (Sample) 1. Do you think that this retreat was a positive experience? a) Yes b) No c) Unsure (tick one) 2. Did you hear the Gospel proclaimed that Jesus loves you? a) Yes b) No c) Unsure (tick one) 3. Did this retreat help you experience God’s love and forgiveness in a personal way? a) Yes b) No c) Unsure (tick one) 4. Overall, how would you rate the retreat? a) Yes b) No c) Unsure (tick one) 5. Comments and suggestions: What could be improved? What did you especially like in this retreat? The first three questions are linked directly to the goal(s) and objective(s) of the retreat. We want to hear what youth think of the retreat, if they believe that the retreat’s Animator(s) accomplished what they set out to do. Question four will give us general perceptions about what they think. This question, is related to the general goal of the Animators of the retreat: give excellent retreats. Through the final question we get feedback on the strengths and weaknesses of our retreats.
CHAPTER 6.16 PARTiCiPAnT’S HAnDouT Youth Retreats COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke362 Communicator for a Cyber-Age in Africa Review 1. Theological Principles For Youth Retreats are that retreats should be designed to foster a personal relationship with Jesus, through retreats the Church exercises pastoral ministry to youth, content of youth retreats should be theologically consistent with the official teaching of the Catholic Church, Prayer is an essential aspect of every youth retreat , the retreat should provide an enlivening liturgical experience.
2. Key components of a youth retreat are: • Icebreakers • Talks • Creative activities and exercises • Role-plays, drama and mime • Films, videotapes and slide shows • Arts • Handouts • Affirmation • Modern music • Discussions • Free time • Quiet time • Liturgies and prayer services 3. Principles for Content and Process include: • Human experience is the starting point for youth catechesis • Retreat designs and components should be based upon the developmental stages of participants • The process in Catechetical proclamation within adolescent retreats involves a four-fold movement: experience, message, reflection and action .
• Storytelling, faith-sharing, and personal witness should be respected as valuable elements in communicating the Gospel message.
• Interactive processes and total group activities, such as small group sharing, games, and non-verbal exercises, should use only group dynamics appropriate for youth groups, content and goals of youth retreats.
4. Developmental Principles of retreats: a) Retreats should help participants reflect on their experiences and, thereby, deepen their sense of belonging and meaning.
b) Retreat environments should be characterized by acceptance, growth, and freedom, avoiding emotional manipulation.
c) Retreatants should be given opportunities to participate in diverse experiences of self-experiences and self- expression.
d) The psychological well-being of the participants is safeguarded by maintaining a good balance of recreation, reflection, structured activity, silence, rest and sound diet.
e) Peer ministry is a valuable aspect of sharing the Christian experience with youth. It allows them to exercise their baptismal call, to give witness, and to lead others to Christ.
f) Retreat experiences are one aspect of the entire personal formation process. Therefore, parish-based preparation and follow up, after retreats, are essential to retreat ministry.
Reflection Jesus said to the disciples, “Come away by yourself and rest awhile.” Relevant Skills Draw up a schedule for a week-end retreat with a theme and fully developed talks and retreat components.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference Paul Borthwick. Organizing Your Youth Ministry. Michigan: Zondervan Publishing House, 1988.363 Communicator for a Cyber-Age in Africa Input A. introducing Preaching Preaching is a vocation. Preaching is a ‘spirit-filled’ ministry. Christianity is, in its very essence, a religion of the Word of God. It is God’s speech which makes our speech necessary. We must speak what He has spoken. For this reason preaching is indispensable to Christianity. It is also for this reason that the history of the church is, amongst others, a history of preaching. Every religion has its accredited teachers, whether Hindu gurus, Jewish rabbis, or Muslim mullahs, who instruct in the religion and ethics of their particular faith. They are, however, essentially expositors of an ancient tradition. Only Christian preachers claim to be heralds of the good news from God, and dare to think of themselves as His ambassadors or representatives, speaking the utterances of God (1 Peter 4:11). The Bible gives us a number of reasons for this: • Jesus exercised a ministry of preaching - Mark 1:14. Every time we proclaim the Word of God, we are doing what Jesus did.
• Jesus appointed the twelve apostles, amongst others, in order that He could send them out to preach - Mark 3:14. Every time we proclaim the Word of God, we are doing what the apostles did.
• Believers in the early church practiced a ministry of preaching - Acts 2:14- 41; 8:5; 9:20 Every time we proclaim the Word of God, we are doing what the early church did.
• God has chosen preaching as the instrument through which the message of salvation in Jesus Christ is to be proclaimed, in order that men and women may come to salvation -1 Cor 1:21. Every time we proclaim the Word of God, we are doing what God wants us to do.
• The Scriptures declare preaching to be an indispensable element in the whole process of salvation, and the preacher to be uniquely blessed of God - Romans 10:14-15. Every time we proclaim the Word of God we are engaging in a God-ordained and God-blessed activity.
• Paul states that the content and act of preaching are a manifestation of the unmerited favour of God towards the unbeliever - Ephesians 3: 8. Every time we proclaim the Word of God, we are communicating the boundless grace and mercy of God towards sinful man.
B. it is always important to be clear in our own minds about why we do what we are doing! Why do we prepare sermons? Who do we hope to reach? Why do we preach? • God commands that His Word be preached (Matthew 28:18-20) because people matter to God (John 3:16). Preaching has people as its object.
• Sermon preparation has to do not only with what we should preach, but how we should preach! When preaching, a preacher is not delivering a speech, reciting a poem, or reading a story. He is actually declaring the Word and the will of God to the people in sermon form.
• Spiritual maturity and theological clarity are prerequisites for any person wanting to preach (1 Timothy 3:6, 10). Preachers are called by God to proclaim with confidence and power what God is saying, in a day and age where people are out of touch with Him. We can only do that when the Bible is the prime content of our preaching, and the foundation of our sermon preparation.
• In order to be a preacher of the Word of God, the preacher must know an overwhelming sense of the call of Christ, a commitment to Christ, and a commission from Christ.
• All preaching must have its birth in a moment of prayer and personal reflection.
Aim Materials Required [ To establish the importance of effective and fruitful communication of the Word of God through Sermons/Homilies.
[ To enable the students, through effective guidelines, in preparing sermons and to effectively communicate the Word of God.
[ Bible, paper, pen, visual aids and resources like anecdotes, stories, humour, pictures etc. 6.17 Communicating the Word of God through Fruitful Sermons364 Communicator for a Cyber-Age in Africa C. Five types of Sermons 1. Textual: This is an analysis of a specific Scripture text for use in a word for word study.
2. Expository: A comprehensive analysis of larger blocks of Scripture so that the bigger picture can be understood.
3. Topical: A sermon based upon events in the church calendar or on world events, but must remain faithful to God’s word.
4. Devotional: Inspirational thoughts on practical issues in a down to earth fashion.
5. Allegorical: Making use of fiction or symbols as a springboard to the understanding of Scripture.
D. Elements for Sermon Preparation There are many different approaches to the sermon preparation process. All preachers develop their own unique approach. There are, however, certain elements that are common to every approach to sermon preparation. We need to be aware of the broad categories into which the process of preparing a sermon may be divided. Every time we prepare and preach a sermon we will pay attention to: i. Content - has to do with what we are going to preach. ii. Structure - has to do with how we arrange our content.
iii. Delivery - has to do with how we actually preach. To a greater or a lesser extent, these three categories will feature in our sermon preparation.
E. Suggested Guide for Preparing a Sermon 1. Prayer: Begin your sermon preparation with prayer. The sermon is an act of faith in and obedience to the Living God who continues to reveal Himself through the written Word proclaimed by the power of the Holy Spirit. 2. Ascertain the main thought of the passage: Based upon your exegetical analysis, specify the content, intent, and argument of a passage. Further, how does this passage’s message relate to the immediate context as well as to the rest of Scripture? “Biblical, Authentic, Contextual, and Life-Changing” as goals for preachers and as helpful categories for congregations to use in discussing sermons. The goal is to discern clearly what the passage is saying. This is necessary if you are to preach from the passage (i.e. follow the path which is already present in Scripture) instead of simply presenting your own concerns. 3. identify those to whom you will be preaching: It is important to identify and understand those who will hear the sermon. Anytime you seek to communicate effectively, it is necessary to identify the group to which you will speak and tailor your sermon to. 4. Begin to apply the text to the life of the hearers today: The sermon seeks to illuminate how the revelation of God in a particular historical context applies to the church’s life in Christ today. Having endeavoured to understand what the text is saying and why, now try to see how this meaning bears upon your life and those who will hear your sermon. Haddon Robinson [Biblical Preaching (Grand Rapids: Baker Book House, 1980)] suggests three developmental questions which will assist in this process: a. What does this mean? How is the author developing the thought of this passage? Are there elements in the passage that must be explained to the audience if they are to understand the text? These questions help to ensure intelligibility. b. Is it true? Can we believe it? How does the biblical writer substantiate what is said? What experiences in our lives make problematic the claims we are making? c. What difference does it make? We read the Bible to hear God speak, so to ask how what the passage says is applicable in our situation is only natural. 5. Decide the purpose of the sermon: From your understanding of how a passage applies to your life and those who will hear the sermon, try to state your purpose in the sermon. Are you trying to have the hearers apply a particular principle or action in their lives? Are you seeking to explicate a crucial aspect of the Christian faith e.g. The resurrection, Who Jesus Christ is? 6. Select a sermon form that facilitates the achieving of the purpose and create a sermon outline: Sermons come in different forms: either/or, applying a principle, explaining a key idea, narrative, etc. Try to let the passage set the form that you will employ. Once the form is selected, create an outline that incorporates the message of the passage in the selected form. Try to communicate the message of the passage, not just outline it. 7. Fill in the outline of the sermon: Add the supporting material to the sermon. This includes illustrations, quotations, factual data, humour, visuals, and personal faith stories that support, illuminate, or apply the sermon’s points, as well as motivate the listener to action. Good illustrations are a craft that clearly elucidate a text’s meaning rather than simply entertain the audience. 8. Construct the introduction and conclusion: A well-planned introduction and conclusion are essential to a well-crafted sermon, and they possess a significance that outweighs their relative length. The introduction should introduce the purpose and help to capture the hearer’s attention. Some may choose to construct the conclusion first, as 365 Communicator for a Cyber-Age in Africa it is the place toward which the sermon has been moving. The conclusion should bring home the sermon’s message. Make sure that your conclusion really concludes. Poor preachers drag their conclusions.
F. Some Communication Skills for a good delivery of the Sermon Delivery is an important element which we need to consider in our study of principles of sermon preparation. Delivery focuses on how we actually preach, or deliver, the message of all the elements in sermon preparation and preaching, delivery is most probably the element least thought of. Most preachers take it for granted that they have a certain preaching style which is unique to them, and which need not be changed or improved upon. Such an attitude ignores the fact that effective preaching consists not only of what is being preached, but also how it is being preached. We briefly recall the various skills in communication: 1. Where there is a perceived contradiction between the preacher’s verbal and non-verbal communication, the audience will normally take in the message conveyed by the non-verbal communication.
2. The voice is obviously the most important instrument the preacher uses in verbal communication. Preaching is not the same as talking; nor is it the same as shouting. Preachers should understand that the voice can be lowered or raised to good effect. Preaching is not the same as playing a very vocal role in a drama production. Yet, there are times when the dramatic use of the voice in preaching can have a profound effect upon the congregation.
3. Language is the essence of communication. Any discussion of language and preaching raises the matter of style. Every preacher has a style of preaching, which he very often adapts, depending on the nature of the congregation he is addressing. The preacher should try to use a vivid style. Use picturesque language. Help the congregation to grasp the truth by painting a picture with words, which they can see, as well as hear.
4. The preacher must have a good sense of breath control when preaching. Breath control also relates to clarity in voice use. Some preachers tend to swallow the end of their sentences because they use sentences that are too long, and they run out of breath. It is very irritating to wonder continuously what the preacher has said, or meant to say, which was missed because he swallowed his words.
5. The preacher must learn to pitch his voice at different levels. The quickest way to put our congregations to sleep is to preach in a low monotone. The quickest way to switch our congregations off totally is to preach in a high monotone. We must vary the pitch of our voices in accordance with the content of our sermon.
6. The preacher must learn to speak at a rate which is not offensive, and facilitates clarity of understanding. Some preachers use the introduction as a warm-up phase and, by the time they get to the body of the sermon, they move into rapid-fire mode.
7. Linked to rate of delivery is the matter of using pauses in preaching, for effect, for catching our breath, for letting the congregation catch its breath. It is an effective instrument for impact, emphasis and reflection. Pause for a short while between points or subsections, pause for emphasis. Pauses serve as commas, semicolons, and exclamation points - they are, in fact, the punctuation marks of speech. We must allow our congregation a few moments to identify with what we have said.
8. Be bold in preaching, and be bold in gesturing. Gestures help the preacher to explain and describe concepts. They lend emphasis to our speech; they maintain and hold interest; they help the listeners to experience the emotion of the message content. Gestures should be spontaneous, definite and varied. Be careful of repeated, irritating gestures - they hinder communication .
9. Eye contact is the most effective single means of nonverbal communication. Our eyes communicate. Almost without exception, a congregation will not listen attentively to a preacher, who does not look at them while he preaches. Although we are preaching to a congregation, we should speak to them as individuals. We must look them in the eye when we preach.
G. Why Preaching is Hard: the Challenge of Preaching to a Post-Literate Audience Spending time with television, internet, radio, leisure, and other modern media gives today’s audiences a different set of listening skills. Effective preachers need to accommodate the form of their sermons to these new skills.
With such expectations from people week after week, it’s easy for a preacher to lose sight of what is most important- being centred on Christ. Being Christ-focused doesn’t happen automatically; it takes intentional preparation. Recently retired basketball coach Bobby Knight once said, “Many have the will to win, but few have the will to prepare.” In my years of preaching, I’ve learned that my heart is the battleground, and this is where the most important preparation must occur.
Review 1. Preaching is a Vocation and indispensable to Christianity.
2. Spiritual maturity, Theological clarity and a personal relationship with Christ are pre-requisites for a good sermon.366 Communicator for a Cyber-Age in Africa 3. Sermons can be textual, expository, topical, devotional and/or Allegorical.
4. Sermon preparation involves Content, Structure and Delivery.
5. Suggested guides for sermon preparation involve: Prayer, keeping the goals as ‘biblical, authentic, contextual and life-changing’ as possible, identifying with the audience and trying to apply the ‘text’ within the ‘context’, being purposeful, following a sermon outline and having a well prepared introduction and conclusion. It is also important to follow the important communication skills so as to be effective and fruitful.
6. Effective preachers need to accommodate the form of their sermons to television, internet, radio, leisure, and other modern media that give today’s audiences a different set of listening skills.
Reflection 1. Recall the last sermon you heard. How effective was it? What was essentially lacking in it? 2. Why do you think that young people are not receptive to the ‘Breaking of the Word of God’ during the Eucharistic celebrations? 3. What is it that you need to improve on in your preparation, content and delivery of a sermon? Relevant Skill Prepare a sermon on the theme of Jn. 3:16 for the following congregations: children, youth and adults in a parish and professionals in a theological college.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References www.preachinggodsword.org www.echurchdepot.org www.preachingtodaysermons.com www.sermons.com www.preachit.org www.preachingtoday.com367 Communicator for a Cyber-Age in Africa Aim • To establish the importance of effective and fruitful communication of the Word of God through Sermons/Homilies.
Some Communication Skills for a good delivery of the Sermon Delivery is an important element which we need to consider in our study of principles of sermon preparation. Delivery focuses on how we actually preach, or deliver, the message of all the elements in sermon preparation and preaching, delivery is most probably the element least thought of. Most preachers take it for granted that they have a certain preaching style which is unique to them, and which need not be changed or improved upon. Such an attitude ignores the fact that effective preaching consists not only of what is being preached, but also how it is being preached. We briefly recall the various skills in communication: 1. Where there is a perceived contradiction between the preacher’s verbal and non-verbal communication, the audience will normally take in the message conveyed by the non-verbal communication.
2. The voice is obviously the most important instrument the preacher uses in verbal communication. Preaching is not the same as talking; nor is it the same as shouting. Preachers should understand that the voice can be lowered or raised to good effect. Preaching is not the same as playing a very vocal role in a drama production. Yet, there are times when the dramatic use of the voice in preaching can have a profound effect upon the congregation.
3. Language is the essence of communication. Any discussion of language and preaching raises the matter of style. Every preacher has a style of preaching, which he very often adapts, depending on the nature of the congregation he is addressing. The preacher should try to use a vivid style. Use picturesque language. Help the congregation to grasp the truth by painting a picture with words, which they can see, as well as hear.
4. The preacher must have a good sense of breath control when preaching. Breath control also relates to clarity in voice use. Some preachers tend to swallow the end of their sentences because they use sentences that are too long, and they run out of breath. It is very irritating to wonder continuously what the preacher has said, or meant to say, which was missed because he swallowed his words.
5. The preacher must learn to pitch his voice at different levels. The quickest way to put our congregations to sleep is to preach in a low monotone. The quickest way to switch our congregations off totally is to preach in a high monotone. We must vary the pitch of our voices in accordance with the content of our sermon.
6. The preacher must learn to speak at a rate which is not offensive, and facilitates clarity of understanding. Some preachers use the introduction as a warm-up phase and, by the time they get to the body of the sermon, they move into rapid-fire mode.
7. Linked to rate of delivery is the matter of using pauses in preaching, for effect, for catching our breath, for letting the congregation catch its breath. It is an effective instrument for impact, emphasis and reflection. Pause for a short while between points or subsections, pause for emphasis. Pauses serve as commas, semicolons, and exclamation points - they are, in fact, the punctuation marks of speech. We must allow our congregation a few moments to identify with what we have said.
8. Be bold in preaching, and be bold in gesturing. Gestures help the preacher to explain and describe concepts. They lend emphasis to our speech; they maintain and hold interest; they help the listeners to experience the emotion of the message content. Gestures should be spontaneous, definite and varied. Be careful of repeated, irritating gestures - they hinder communication .
9. Eye contact is the most effective single means of nonverbal communication. Our eyes communicate. Almost without exception, a congregation will not listen attentively to a preacher, who does not look at them while he preaches. Although we are preaching to a congregation, we should speak to them as individuals. We must look them in the eye when we preach.
Review 1. Preaching is a Vocation and indispensable to Christianity.
2. Spiritual maturity, Theological clarity and a personal relationship with Christ are pre-requisites for a good sermon.
3. Sermons can be textual, expository, topical, devotional and/or Allegorical.
4. Sermon preparation involves Content, Structure and Delivery.
5. Suggested guides for sermon preparation involve: Prayer, keeping the goals as ‘biblical, authentic, contextual and life-changing’ as possible, identifying with the audience and trying to apply the ‘text’ within the ‘context’, being purposeful, following a sermon outline and having a well prepared introduction and conclusion. It is also CHAPTER 6.17 PARTiCiPAnT’S HAnDouT Communicating the Word of God through Fruitful Sermons COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke368 Communicator for a Cyber-Age in Africa important to follow the important communication skills so as to be effective and fruitful.
6. Effective preachers need to accommodate the form of their sermons to television, internet, radio, leisure, and other modern media that give today’s audiences a different set of listening skills.
Reflection 1. Recall the last sermon you heard. How effective was it? What was essentially lacking in it? 2. Why do you think that young people are not receptive to the ‘Breaking of the Word of God’ during the Eucharistic celebrations? 3. What is it that you need to improve on in your preparation, content and delivery of a sermon? Relevant Skill Prepare a sermon on the theme of Jn. 3:16 for the following congregations: children, youth and adults in a parish and professionals in a theological college.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References www.preachinggodsword.org www.echurchdepot.org www.preachingtodaysermons.com www.sermons.com www.preachit.org www.preachingtoday.com369 Communicator for a Cyber-Age in Africa Input Plan: Before we start planning, we need to understand what this term means. Planning is a social, organizational, and systematic process of deciding in advance what needs to be done in the future, when and how this should be done, and who is going to do it (McLean and Sodan, 1977). Hence planning takes into account the whole organisation.’s current and future activities and all its sections or departments. The plan takes into account the SWOT analysis, i.e. Strengths, Weaknesses, Opportunities and Threats of the organization. Part of the planning will consist in allocating the needed resources such as people and funds, to efficiently carry out the predetermined activities so as to produce the desired results. Planning, then, starts with the formulation of objectives. It fixes the goals, determines the strategies, ties them all up into a mission so that every segment of the organization knows what is expected and has the means to deliver it. Planning makes concrete the vision the organization has for itself. It provides a role for everyone in the organization and thus contributes to team spirit. It ensures continuity for an organization even when there are changes among key persons.
Context: communication planning must be context specific. It should take into consideration the local religious, social, economic and political situation, as well as the media context. The planner must be aware of the media situation in the area including their share of the market and their ideologies.
- What is the local religious, social, political and economic situation? - What is the local media context? - What mass media exist? Who owns these? - What possibilities of access exist for the church? At what cost? - What has the church done with these possibilities in the past? What are the successes/failures? - What is the percentage of programmes of foreign origin on your TV? - What impact do mass media have on the local pastoral/social/cultural/political/ religious/ethical level? - What traditional/folk media exist in your area? - What use of these has been made by you/the Church in the past? - What lessons were learnt by such use? - Have you or the Church had any possibility of influence on the formulation of media policies for the country/area? Pastoral: The term ‘pastoral’ here refers to all those actions that the Church legitimately engages in to carry out the mission entrusted to it by Jesus Christ.
A plan for a Catholic organization that works for and in the name of the local Church cannot be developed in a vacuum. It is important to realize that a pastoral plan for social communications, conceived within the framework of the Church must serve the overall mission of the Church. Hence a communication plan has to be part of an overall pastoral plan. Communication ministry has to be one of support to the other ministries in the Church.
Communication: We can understand communication as a resource constituting a group of experts in different fields, including media professionals for consultation; necessary technical facilities for works of production or training; identification of sponsors as support for communications work; research material and library that are easily accessible; and free airtime on public service radio and television networks. Other examples of communication as a process are: participation of minorities in mainstream media to promote pluralism or opinion and democracy; consultation, and dialogue.
Aim Materials Required [ To learn the strategies to draw up a pastoral plan for social communication.
[ Pen and Paper.
6.18 Practical Guidelines for Pastoral Planning for Social Communication370 Communicator for a Cyber-Age in Africa Communication may be understood as a process which facilitates the accomplishment of other things such as promotion of literacy through formal and informal communication. It involves several functions such as informing and being informed, persuading and being persuaded, teaching and learning, entertaining and being entertained. Pastoral planning for Social Communication assumes that there are communication needs that the Church ought to meet either because of its mission or as part of its service. These needs may be for information on certain issues, or for the formation of associations so that a forum may be made available to share ideas and to arrive at decisions that lead to a collective responsibility. Such needs may even be for networking with other associations of similar visions and objectives. Here are a few possible communication needs: telling the truth; relationship with media professionals and media associations; respect for culture in all communication activities; and productions such as audio/video products, newsletters, or periodicals.
- Come up with a list of communication needs you think your local Church has to meet either by way of obligation or of service.
- How do you know that these are communication needs? In other words, what criterion needs to be met to determine that something is a communication need for the local church? Here are some criteria to help determine a communication need. These are: the signs of the times; need to promote and defend local culture; challenges of the local situation to the faith, morals, values, and culture of the people; need for enculturation of the Gospel; genuine request form the local ministry of compassionate service which is appropriate to the mission of the Church; local social problems; and goals of the diocese.
- Are the needs you have come up with of equal importance? - If they are not of equal importance, come up with some criteria for prioritising them.
The following is the list of criteria that can help to prioritize communication needs; mission of the universal Church; goals of the local Church; requests, expectations, feedback from the people of the area; local people’s right to and need for information; empowerment and giving voice to the voiceless: - What communication products do you need to come up with as part of your own work? - What communication products do you need to come up with to support the other ministries of the Church in your area? - What kind of communication process do you have to put in place for an effective communication ministry? - What communication resources do you already have to carry out your communication work? - What resources (people, material and skills) must you develop further to carry out your tasks? The Church has a prophetic role of having to voice its opinion on issues of importance. The local church has to exercise its right and obligation to speak out on occasions when there are local issues of human rights abuses and social injustices; at major religious events such as Christmas and Easter; on moral issues such as abortion and euthanasia; on social problems such as alcohol or drug abuse. - What are the moral, social, or other issues on which your local church has the right and the obligation to speak out? - How do you plan to diffuse these statements to the general public? Definition : Now we are ready to attempt a definition of a Pastoral Plan for Social Communication: It is the finalization of a decision, based on an assessment of the local context, on communication processes and projects to be implemented within a time frame in order to carry out the mission of the Church.
Vision: Within an organization, each individual sees his/her place of work from his/her point of view. This perspective is influenced by, among other things, the position he/she occupies, as well as by the nature of the work he/she is engaged in. A vision statement helps individuals within an organization to get rid of a fractured view, to see it as a whole and to have a picture of what the organization is and where it is heading. It also helps these individuals to understand where they fit into the organization and to identify themselves with it (Ward and Griffiths, 1996).
A vision statement is the formulation of the ideal, desirable state of what we want to be. It inspires us to visualize possibilities so that the plan and its implementation can help us to transform these into realities. It helps people to reach beyond their preconceived limitations and defensive attitudes and encourages them to focus attention on something bigger (Oakley and Krug, 1991).
A vision must be informative, shared by all who are to realize it, and be worthy of commitment. In short, a vision must be expressed in a statement that describes the end result of a successful implementation of the pastoral plan for communication. Given the fact that communication ministry will be a support to all the other ministries of the local Church, the vision statement needs to identify communication strategies for all these ministries, while, at the same 371 Communicator for a Cyber-Age in Africa time, addressing the current issues and conditions. Unless the vision statement addresses the needs of the entire organization and is accepted by at least important players, the organization cannot hope to be highly successful. Let us remember, “Where there is no vision, people perish” (Prov.29:18).
A pastoral plan for communication needs a vision of what the organization will be in the future and how it will function. This vision must be such that everyone should be able to identify him/herself with it and help everyone visualize where it is heading.
Exercise Can you come up with a vision statement for your organization/institution/communication office? Mission: A mission is the purpose, the charter, or the very essence of an organization. It is the reason for which it exists. The mission of the Church is the pastoral responsibility of taking care of the spiritual needs of people so that all may be brought to experience the love of the Father manifested through His Son. The Mission Statement keeps us on track and clarifies our direction (Oakley and Krug, 1991).
The mission statement compasses the overall objectives of an organization and deals with what it does. It gives a direction for all to follow. The statement may be short and succinct or explanatory but it binds the organization to the ends it wishes to serve (Mclean and Soden, 1977).
Example: The Mission statement of the Xerox company is “to provide data processing and telecommunications services to maximize the operational effectiveness and decision-making capability of operating management throughout the corporation” The mission statement of Newsweek, as published in their mail campaign, is “to constantly improve customer service.” Exercise Come up with a Mission Statement for your organization.
Before we proceed with the plan for the future, it is important to learn from past experiences. Hence, it is important that we ask ourselves some questions: - What are the current communication efforts of the local Church/organization? - What are their weaknesses and strengths? - What elements do you need to have in the current plan to correct the weaknesses and improve on the strengths? objectives: Once an organization has a vision of what it wants to be and has a sense of mission of what its wants to do, it needs to set objectives to translate the vision into specific actions to implement the mission. Objectives set the target towards which efforts are directed. They are the desired results to be achieved, usually within a specific time. They guide the actions and are important motivators of those who have to implement the different aspects of the plan and contribute to the realization of the desired results. The more concrete and specific the objectives are, the more they are likely to have a directive power. Objectives must be set in such a way that they can be translated into actions.
At the same time, the objectives must be understandable to those who have to realize them. It is important that objectives are a little aggressive so that they demand hard work to achieve them. Hence, they should be SMART: S- specific, M-measurable, A-action oriented, R-related to mission and T-time bound. Objectives are the targets that lead to the realization of an organization’s vision. A good objective, however, must be consistent with other objectives of the organization. Here is an example of an objective: - Reduce dependence on overseas funding over a four-year period so as to be self-reliant from the fifth year on.
- Come up with objectives for your local church/organization.
Goals: Once the objectives to be reached are clear, they are converted into goals, which are the specific activities or projects that need to be carried out in order to realize the objectives. Hence, we can say that goals are the concrete short-term points of measurement that the organization has to realize in pursuit of its objectives. Goals which are too high or far too low do not lead to action. Goals are subordinate to objectives. People are empowered when they are clear about how their personal goals are supported by the organizational goals and objectives. One of the first questions people ask themselves is, “what is in it for me?” Hence it is important that they see the benefits of the goals for the organization and for themselves for doing what needs to be done.
Exercise Come up with goals to realize your objectives.372 Communicator for a Cyber-Age in Africa EXAMPLES oF SoME PRoJECTS Research Training Animation Production Publication Evangelization Services Coordination Subject Script writing Media education Radio Books World Communication day Conferences Dioceses Audience Acting Training TV Survey Honouring professionals Data bank Religious con- gregations Market Recording Different ministries Video Reports Pastoral care of media professionals Org-anization of interviews Various ministries Media effect Direction Communi- cation processes Audio News letter Public relations Media library Laity Feedback Music (instrumental/ vocal) Conferences Theatre Periodicals Media literacy Media houses Ongoing assessment if goals/objectives are met Pastoral agents Folk arts Film/video shows Media pro- fessionals Evaluation if plan was successfully implemented Volunteers CD-Rom Multimedia Campaign Marketing - Are these activities in tune with the mission of the local Church and culture? - In order to carry out these projects/activities, what two resources do you need? You may want to check the list of resources you have already put together to determine if this list needs any modification.
- Do you have adequate resources to carry out these activities? - If you need to generate more resources, what would these be? - What realistic plan do you have to come up with additional resources? - From where and when do you hope to get these? Now that you have a plan, you may want to know how good it is. Your communication plan must be flexible and capable of adapting to the demands of the different communication activities or projects. It must be dynamic so that it can respond to changes in the situation, to the likely new trends and new challenges. The plan must be realistic, taking into consideration the communication needs and the available resources. If you do not see possibilities of generating the resources you think you need to carry out the activities, it may be a good idea to look for alternatives so you can still realize your goals and objectives. The following questions may be of help.
- Are the other ministries, for whom communications is supposed to be a support, satisfied with the projects and the time frame? - If you do not see the possibility of finding the resources such as funding and the facilities you seek, what alternative do you have to still realize your goals and objectives? * downsizing projects? * collaboration/co-production possibilities? * exchange of programmes/personnel? * training/getting volunteers, religious personnel to work with you? * co-financing by other ministries for whom communication support is given?373 Communicator for a Cyber-Age in Africa * use of other cheaper media? - Are you sure you have generated enough information to be satisfied that the plan is sound, with a good assessment of the situation and the communication needs? - If not, what other information do you need? Where might you get this from? - Is the plan suited to the local context/people/area? - What needs to be changed in the plan to still realize the vision if the additional resources needed cannot be found? - How much is your plan part of other pastoral ministries? Ongoing Evaluation: Finally, before you start on your projects, you have to decide on one very important point. You need to come up with some indicators or criteria to satisfy yourself that you are meeting a communication need and that you are on the right path to realize your goals and objectives.
Unless there is an ongoing evaluation of what you do, how you do it, and whether you are reaching your goals and objectives, your efforts and projects will not lead you to realize your vision and be true to your mission. You do not want to embark on a mission of hit-or-miss. An evaluation helps you to develop a clear and thorough understanding of the situation within your organization and of the situation of your organization with regard to other pastoral ministries and society at large. This evaluation helps to identify what works well or does not work at all so that corrective actions can be taken.
- What indicators or criteria would assure you that you are realizing your goals and objectives? - Who is in charge of applying these criteria/indicators and conducting the evaluation? - At what stage and how often are consultations with the other ministries done to determine that effective communications support is being offered them? A Final Evaluation: Once the projects are implemented and you are ready for planning other projects and activities, you may want to have an overall evaluation of the plan and its implementation so that lessons can be learned from the past experience. - What were the strengths or weaknesses of the past plan? - What needs to be foreseen in the future plans so that their implementation will be smooth? The final evaluation takes us through every stage of the planning process to determine what still holds and what is called into question by the current situation. Thus evaluation is an ongoing process. Unless we keep checking against our vision, mission, and the context, what we do, the way we do it and why, we run the risk of being off course! Review 1. Planning is a social, organizational, and systematic process of deciding in advance what needs to be done in the future, when and how this should be done, and who is going to do it (McLean and Sodan, 1977) 2. The term ‘pastoral’ refers to all those actions that the Church legitimately engages in to carry out the mission entrusted to it by Jesus Christ.
3. The term ‘pastoral’ refers to all those actions that the Church legitimately engages in to carry out the mission entrusted to it by Jesus Christ.
4. A vision statement helps individuals within an organization to get rid of a fractured view, to see it as a whole and to have a picture of what the organization is and where it is heading.
5. A mission is the purpose, the charter, or the very essence of an organization. It is the reason for which it exists. 6. Goals are the specific activities or projects that need to be carried out in order to realize the objectives.
Reflection Stop making excuses, do what matters, Plan. Reflect on the root cause of making excuses and resolve to plan and do what matters.
Relevant Skill Prepare a strategic plan for social communication for your setting.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References www.managementhelp.org www.planware.org/strategicplan.htm374 Communicator for a Cyber-Age in Africa Aim • To learn the strategies to draw up a pastoral plan for social communication Review 1. Planning is a social, organizational, and systematic process of deciding in advance what needs to be done in the future, when and how this should be done, and who is going to do it (McLean and Sodan, 1977) 2. The term ‘pastoral’ refers to all those actions that the Church legitimately engages in to carry out the mission entrusted to it by Jesus Christ.
3. The term ‘pastoral’ refers to all those actions that the Church legitimately engages in to carry out the mission entrusted to it by Jesus Christ.
4. A vision statement helps individuals within an organization to get rid of a fractured view, to see it as a whole and to have a picture of what the organization is and where it is heading.
5. A mission is the purpose, the charter, or the very essence of an organization. It is the reason for which it exists. 6. Goals are the specific activities or projects that need to be carried out in order to realize the objectives.
Reflection Stop making excuses, Do what matters, Plan. Reflect on the root cause of making excuses and resolve to plan and do what matters.
Relevant Skill Prepare a strategic plan for social communication for a your setting.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References www.managementhelp.org www.planware.org/strategicplan.htm CHAPTER 6.18 PARTiCiPAnT’S HAnDouT Practical Guidelines for Pastoral Planning for Social Communication COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke375 Communicator for a Cyber-Age in Africa Procedure Conduct a guess-work for the participants to find out how many links there will be on the internet by Google search for the following topics: communication, media, internet, computer and any other topics of the student’s choice. The exercise will show the vastness of the information available.
introduction The new media technology and the changes we are currently witnessing in the media sphere have a profound influence on the way we communicate. Internet, the fastest growing among the new media, is devoid of many controls, constraints and hierarchical structures. Internet is, therefore, the most appropriate tool suited to evolve an integrated, global communication system which is participatory. It can serve as an effective gateway to education, solidarity and development among all people. ICT offers us unprecedented opportunities to communicate without constraint, to communicate knowledge, resources, information sans frontiers.
1. The Word and the urge to Communicate The word is older than any of the written or digitized texts we have today. The word, as the mental concept, the thought in the spirit of humans is much older than any of its manifestations. The first forms of symbolic writings appeared 3,500 years before Christ. The word, logos, came first. And coincidently, in the Greek language, logos means both thought and word (UNESCO,1998). From the scribblings on the cave walls to writings on stones, leaves and papyrus, human civilisation moved on steadily with a deep inner urge to communicate, to share ideas, to express itself. And the written word found a newer expression, a more enduring medium in the printed word. 2. Development of iCT at the Service of Communication Gutenberg’s invention of printing with movable types unleashed a revolution. The liberal political ideologies of the time gained mass support by means of the new medium of the press. The status quo was challenged and liberal views spread rapidly. Printing has undergone revolutionary changes over the centuries, and today print medium has to face many challenges from competing media, made possible thanks to the growth in the information communication technologies. But the impact of Gutenberg’s invention cannot be written off as a thing of the past. The publishing industry may have undergone vast changes, but its effects are likely to continue for years to come. Other inventions in the area of communication followed. Radio developed as a medium for news, drama, entertainment, music, and advertising. Magnetic tape was developed at the end of the 1940s, followed by video-tape (developed in 1956 but only available domestically from 1969). Audio-cassettes and vide- ocassettes enhanced the people’s capacity to communicate in newer ways. Perhaps the most dominant and powerful medium continues to be the television. The first computers were developed in the 1940s. Today’s computers use miniature integrated-circuit technology in conjunction with rapid-access memory. Computers have moved on from large mainframe computers to smaller, faster and sleeker ones. They are assuming newer forms: desktop, laptop, palm-top and will soon be ‘embedded’ in other technologies and even in human beings. Aim Materials Required [ To understand the challenges that technology posses.
[ To learn to take advantage of the information technology progress.
[ Pen and Paper.
[ Computer connected to internet.
6.19 Communication Challenges with Information Communication Technologies (ICTs) Development376 Communicator for a Cyber-Age in Africa The next generation of computers is expected to use forms of ‘artificial intelligence’. Human Genome Project is a worldwide research effort aimed at analysing the structure of human DNA, with revolutionary implications for the medical science. 3. The Challenge of Communication Technology Every new technology also revolutionizes society in more ways than one. The invention of the gunpowder changed feudalism. Those who had guns, horses and steel were superior in warfare. They were able to subjugate people, conquer masses and capture lands, and control wealth. Today the new tools of engagement, the new weapons of conquest are the ICTs. Instead of becoming instruments of power, of control, they must be harnessed to benefit all. Technology has brought in sweeping changes in the field of communication in a variety of ways. Those who had access to printed materials and mastered reading had tremendous advantages over the illiterates. Then technology offered us newer and faster ways of communicating. Technology on the one hand, boosts our confidence, gives us a new power, but on the other hand, causes a crisis of confidence, as we have to learn new ways of dealing with them, harnessing and mastering them. In some instances the new technology modifies the older technology and in other cases it may replace the old. That can be an occasion for crisis unless one is able to cope with the change and is willing to adapt. But we need to admit that human beings who control the contours of this technological development can also evolve effective ways of handling the crisis, of converting the crisis into an opportunity. We have seen that with the advent of every new media of communication since the invention of printing, be it radio, television, computers and now the internet, there have been widespread fears that the newer medium would make the older one obsolete. Many predicted that the printed word, books, newspapers would become extinct. Literacy and written skills would undergo change. We would eventually move to a paperless age. The printed word would become extinct. The prophecy about the demise of the printed word has not come true. The biggest challenge to the traditional forms of newspapers and books today comes from the internet, which has revolutionized communication. No one can ignore or be ill prepared to meet this new medium, the fastest growing medium today, powerful and impact making. The internet has affected the content as well as the manner of communication, including the process of information gathering and dissemination, interactivity, access, analysis, advertisements, marketing, feedback, and a host of other activities. For instance, newspaper readership has been declining at the rate of 600,000 readers a year for the last decade or so. (Dusseldorp, 1998) In the same report, Director General of the World Association of Newspapers, Timothy Balding observed that European newspapers lost 1.2 million readers in 1997, twice as many as the year before (Dusseldorp, 1998). Human beings have the capacity to adapt to change and evolve solutions. Only we need to ensure that it fosters community and builds communion, which ultimately is the goal of communication. Technological development too should be at the service of achieving this goal.
4. The Challenge of Convergence Marshall McLuhan divided history of communication broadly into three eras: Oral, Print and Electronic. Today with the convergence in communication technology, the various media of communication have become interactive, thereby narrowing down the distinction between oral, print and electronic media, even making the division somewhat obsolete. For the new generation living in an age of convergence, the distinction between oral, print and electronic communication is perhaps a thing of the past and difficult to understand. The convergence of nanotechnology, biotechnology, information technology, and cognitive science is transforming global society and the way we communicate. We can easily understand the kind of convergence that is taking place around us if we look at the mobile phone. The mobile phone continues to assume new functions and combine new purposes by the day. In it we have a telephone to facilitate voice-based communication, a voice recorder, provision for text based information sharing (SMS). It is a storage device, a play tool, a camera to capture and transmit photographs, a radio, a watch, an alarm clock, a notebook for appointments, a tool for music, visual images including films and internet. If we trust the kind of technological advance that is taking place around the globe, it is not far when the mobile handset will take care of most of your needs from refueling your car to switching off your lights or your stereo even while you are far away from home. 5. The newly Emerging Media Landscape Information is challenging us in new and hitherto unimagined ways. We are witnessing a new media landscape as well as a new media order that is fast emerging. In the past information and knowledge were the prerogative of the 377 Communicator for a Cyber-Age in Africa kings and rulers, the nobility, the upper castes, the erudite, those with power and influence. Academic institutions of repute were considered the guardians and repositories of knowledge and information. The masses had access only to morsels of knowledge and information. But today information and knowledge have lost much of the monopoly they once had. The floodgates are open. There is a great democratization of knowledge. It is available and is within the reach of the masses. Information today cuts across geographical and political boundaries, distinctions of age or class or gender. It is not easy for anyone to wall it or cage it or hoard it. The one significant revolution the world takes note of today is the communication revolution, and the major driving force behind it is undoubtedly the revolution in ICT. The new communication technologies have played a significant role in the recent socio-political, cultural and people’s movements. Television, internet and other media are enabling us to share information quickly and with effect. We feel a sense of being connected. We become participants in the events that take place even at a distance. Even local events today assume global ramifications and it has become difficult to cover up and censure or control the flow of information across the world, beyond the borders. 6. Media Monopoly and Control We need to look at the sweeping and revolutionary changes with fears and skepticism. There is heavy concentration of communication technologies in the hands of a few. There is the possibility to manipulate information to portray falsehood as truth and make many people believe. The pen can portray falsehood and bias. The camera can lie. We do not know the credentials of those who share information, the veracity of the events. We have embedded journalists and citizen journalists. The information superhighway could be dangerous, as it is not properly regulated, there aren’t adequate traffic signs or policing to avoid accidents. The new communication order also leaves vast numbers of people outside, at the periphery, on the margins. They are the ‘information poor’ with no access to modern means of communication. They are distant from the digital revolution. They do not have the necessary access, resources and voice. They are cut off from the information superhighway. ICT has become the new symbol of power. Communication is controlled by a few Multi-National Companies who are more powerful than nations and city-states. There is a heavy concentration of media resources and technology in the hands of the elite and the affluent few. For instance, a handful of news agencies of the world decide what we should read or a few media conglomerates decide what kind of entertainment we should have. Indigenous and minority cultures and languages face unprecedented threats and are in grave danger of being extinct. 7. information as Entertainment Another worrying factor is the phenomenon of information being converted into entertainment, the two being merged into one for the comfort and convenience of the clients and for commercial gain. News, information and entertainment are being trivialized for the vast majority of people. Emphasis is given to information as entertainment rather than meaning, surface events rather than depth and reflection. Information is being piped to audiences through the television as entertainment. It is becoming increasingly difficult to distinguish the two. Media content presents itself today as a global form of entertainment. The concepts of game shows, talk shows, soaps and films are equally created around the world to mirror one type of society. What works in one country is exported heavily through a complex network of distribution and co-operation agreements as well as economic interests in other countries than their own. The implications of these for small ethnic groups, cultures are often devastating. Thussu (2008) explores the current explosion of ‘infotainment’ He examines the rise of infotainment, the infrastructure for its globalization as well as coverage of recent wars on television news as high-tech infotainment. A ‘global infotainment sphere’ is emerging, within which competing versions of news - from 24/7 news networks to bloggers co-exist. 8. Meta-technologies and new Power Centres Sandra Braman has identified ‘meta-technologies’ of information that transcend and transform existing tools and technologies. Meta-technologies are informational and can process an ever expanding range of inputs and produce an infinite range of outputs irrevocably altering human capacities and challenging conventional concepts of instrumental, symbolic and structural power: ‘In today’s information-intense society, it has become clear that information is not only a distinct form of power in its own right, but has moved to the centre of the stage, dominating the uses of all other forms of power and changing 378 Communicator for a Cyber-Age in Africa how other forms of power come into being and are exercised. The terms “genetic” or “informational” can be used to describe this form of power as it appears at the genesis, the informational origins, of the materials, social structures and symbols that are the stuff of power in its other forms. ’ Technological convergence is beginning to define the way societies interact and organize themselves, the way science is done and the way the global marketplace is run. They have immense consequences for global security, communications, surveillance, health, ecosystems, biogenetics and the prolongation of life. And as with every new technology, new marginalized groups (the ‘have nots’) are being created, whose self-perception and self-esteem are likely to be adversely affected. In particular, cybernetics – the science of communications and automatic control systems in both machines and living things – is having a revolutionary impact on education and culture, on genetic research and evolving biotechnologies, on food production and the health of people. Cybernetics has enhanced the destructive capabilities of military technology, with grim repercussions for peaceful coexistence. Its many convergences with other technologies have led to applications that not only contest prevailing worldviews, but also the very nature of human self-understanding and the social relationships that sustain it. The 1995 Nobel Peace Prize winner, nuclear physicist Joseph Rotblat (Lee, 2006) in his acceptance speech, called on governments, scientists and ordinary citizens to exercise constant vigilance to prevent scientific advances from being used against rather than for the interests of humanity.
9. new World information Communication order is Possible We need to look at the development of information, communication technology with hope and optimism. ICT which has virtually made it possible to communicate with more people, more effectively, is a resource and strength, not a problem to be got rid of. While admitting this positive side of the developments in ICT, we need to ensure that the tools are harnessed to benefit all people, to realize the vision of a New World Information and Communication Order (NWICO) as envisaged by UNESCO. Such a new world is possible provided we are willing to pay the price of achieving it. To achieve this goal we need to effect the necessary changes in our pattern of thinking and acting. We need to drive technology in the direction in which we want it to go, and not to be enslaved by it. We need to study critically the present world order of communication and assess its strengths and weaknesses, and then evolve a more creative, constructive and committed plan to realize the dream of making information sans frontiers.
Here are some broad areas of action: • Network and consolidate global agencies for a more effective action • Remove constraints and controls on information, knowledge • Provide free access to information • Make Right to Information a basic universal right and applicable to as many areas as possible • Remove monopoly and control of information exchange • Increase people’s participation in evolving and sharing information • Safeguard indigenous people’s information resources: natural, cultural, linguistic… • Strive towards a more equitable distribution of the fruits of ICT • Remove all kinds of roadblocks that hinder effective communication • Develop greater interface between universities, institutes of higher education and the masses • Make it mandatory the sharing of educational, scientific and technical knowledge by students, beneficiaries, with those who do not have opportunities and access. • Inculcate a strong sense of solidarity, voluntary spirit in the academic community to provide access and sharing of the benefits of information with the poor and those on the periphery .
• Introduce ICT to the neighbourhood especially to farmers • Improve connectivity via satellite to avail health care to the distant areas • Make class-rooms ICT compliant Review 1. The word is older than any of the written or digitized texts we have today. The word, as the mental concept, the thought in the spirit of humans is much older than any of its manifestations. 2. Today, traditional media such as books and radio are challenged by the development of ICT. However, their impact continues to be felt globally despite the threat they face. Their effect cannot be rubbed away.
3. Every new technology revolutionizes society in more ways than one. Technology has brought in sweeping changes in the field of communication in a variety of ways.
4. Today with the convergence in communication technology, the various media of communication have become interactive, thereby narrowing down the distinction between oral, print and electronic media, even making the division somewhat obsolete.379 Communicator for a Cyber-Age in Africa 5. Information and knowledge have lost much of the monopoly they once had. The floodgates are open. There is a great democratization of knowledge and it is available and within the reach of the masses.
6. We need to look at the sweeping and revolutionary changes with fears and skepticism. There is heavy concentration of communication technologies in the hands of a few. There is the possibility to manipulate information to portray falsehood as truth and make many people believe.
7. News, information and entertainment are being trivialized for the vast majority of people. Emphasis is given to information as entertainment rather than meaning, surface events rather than depth and reflection. 8. Meta-technologies are informational and can process an ever expanding range of inputs and produce an infinite range of outputs irrevocably altering human capacities and challenging conventional concepts of instrumental, symbolic and structural power: 9. ICT which has virtually made it possible to communicate with more people, more effectively, is a resource and strength, not a problem to be got rid of.
Reflection Technology is a tool that needs to be harnessed effectively and for the good of all. Technological advancement itself is the result of humankind’s insatiable thirst for finding new ways of relating, communicating and, reaching out to others, be it for friendship or fun, business or education. The tools are similar, but the manner and the mode of their use vary. Write a one page reflection on this .
The political and economic power that ICTs offer – a power that can be seized, bought and sold – gives rise to a lot of concern. Who will own these technologies? Who will control them? Who will be ethically responsible for their application and use? Write 1 1/2 pages of your comments on this.
In particular, what will be the long-term impact of such meta-technologies of information on our self-understanding as human beings? Will they ‘alter human nature and thereby move us into a “post-human” stage of history’, as Francis Fukuyama warns (2002)?, or will we be able to motivate enough ethical reasoning to counter-balance scientific opportunism, commercial greed, and the consolidation of political power? Write your thoughts on this (2 pages) Relevant Skills Revise your community/institutional pastoral plan for social communication on the basis of emerging ICTs. Resources BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Fukuyama, Francis. Our Posthuman Future: Consequences of the Biotechnology Revolution. New York: Farrar, Strauss and Giroux, 2003. Thussu, Daya Kishan. News as Entertainment: The Rise of Global Infotainment. London: Sage Publications Ltd., 2008.380 Communicator for a Cyber-Age in Africa Aim • To understand the challenges that technology poses • To learn to take advantage of the information technology progress Procedure How many links there will be on the internet by Google search for the following topics: communication, media, internet, computer and any other topics of your choice. The exercise will show the vastness of the information available.
new World information Communication order is Possible We need to look at the development of information, communication technology with hope and optimism. ICT which has virtually made it possible to communicate with more people, more effectively, is a resource and strength, not a problem to be got rid of. While admitting this positive side of the developments in ICT, we need to ensure that the tools are harnessed to benefit all people, to realize the vision of a New World Information and Communication Order (NWICO) as envisaged by UNESCO. Such a new world is possible provided we are willing to pay the price of achieving it. To achieve this goal we need to effect the necessary changes in our pattern of thinking and acting. We need to drive technology in the direction in which we want it to go, and not to be enslaved by it. We need to study critically the present world order of communication and assess its strengths and weaknesses, and then evolve a more creative, constructive and committed plan to realize the dream of making information sans frontiers.
Here are some broad areas of action: • Network and consolidate global agencies for a more effective action • Remove constraints and controls on information, knowledge • Provide free access to information • Make Right to Information a basic universal right and applicable to as many areas as possible • Remove monopoly and control of information exchange • Increase people’s participation in evolving and sharing information • Safeguard indigenous people’s information resources: natural, cultural, linguistic… • Strive towards a more equitable distribution of the fruits of ICT • Remove all kinds of roadblocks that hinder effective communication • Develop greater interface between universities, institutes of higher education and the masses • Make it mandatory the sharing of educational, scientific and technical knowledge by students, beneficiaries, with those who do not have opportunities and access. • Inculcate a strong sense of solidarity, voluntary spirit in the academic community to provide access and sharing of the benefits of information with the poor and those on the periphery .
• Introduce ICT to the neighbourhood especially to farmers • Improve connectivity via satellite to avail health care to the distant areas • Make class-rooms ICT compliant Review 1. The word is older than any of the written or digitized texts we have today. The word, as the mental concept, the thought in the spirit of humans is much older than any of its manifestations. 2. Today, traditional media such as books and radio are challenged by the development of ICT. However, their impact continues to be felt globally despite the threat they face. Their effect cannot be rubbed away.
3. Every new technology revolutionizes society in more ways than one. Technology has brought in sweeping changes in the field of communication in a variety of ways.
4. Today with the convergence in communication technology, the various media of communication have become interactive, thereby narrowing down the distinction between oral, print and electronic media, even making the division somewhat obsolete.
5. Information and knowledge have lost much of the monopoly they once had. The floodgates are open. There is a great democratization of knowledge and it is available and within the reach of the masses.
6. We need to look at the sweeping and revolutionary changes with fears and skepticism. There is heavy concentration of communication technologies in the hands of a few. There is the possibility to manipulate information to portray falsehood as truth and make many people believe.
CHAPTER 6.19 PARTiCiPAnT’S HAnDouT Communication Challenges with Information Communication Technologies (ICTs) Development COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke381 Communicator for a Cyber-Age in Africa 7. News, information and entertainment are being trivialized for the vast majority of people. Emphasis is given to information as entertainment rather than meaning, surface events rather than depth and reflection. 8. Meta-technologies are informational and can process an ever expanding range of inputs and produce an infinite range of outputs irrevocably altering human capacities and challenging conventional concepts of instrumental, symbolic and structural power: 9. ICT which has virtually made it possible to communicate with more people, more effectively, is a resource and strength, not a problem to be got rid of.
Reflection Technology is a tool that needs to be harnessed effectively and for the good of all. Technological advancement itself is the result of humankind’s insatiable thirst for finding new ways of relating, communicating and, reaching out to others, be it for friendship or fun, business or education. The tools are similar, but the manner and the mode of their use vary. Write a one page reflection on this .
The political and economic power that ICTs offer – a power that can be seized, bought and sold – gives rise to a lot of concern. Who will own these technologies? Who will control them? Who will be ethically responsible for their application and use? Write 2 pages of your comments on this.
In particular, what will be the long-term impact of such meta-technologies of information on our self-understanding as human beings? Will they ‘alter human nature and thereby move us into a “post-human” stage of history’, as Francis Fukuyama warns (2002)?, or will we be able to motivate enough ethical reasoning to counter-balance scientific opportunism, commercial greed, and the consolidation of political power? Write your thoughts on this (2 pages) Relevant Skills Revise your community/institutional pastoral plan for social communication on the basis of emerging ICTs. Resources BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
References Fukuyama, Francis. Our Posthuman Future: Consequences of the Biotechnology Revolution. New York: Farrar, Strauss and Giroux, 2003. Thussu, Daya Kishan. News as Entertainment: The Rise of Global Infotainment. London: Sage Publications Ltd., 2008. 382 Communicator for a Cyber-Age in Africa Procedure Conduct a brain-storm session for the participants, to collect views on how the world could be evangelized today. Collect examples of use of modern media the participants are aware of.
introduction In Evangeli Nuntiandi, evangelization is defined as: • Preaching the Good News • Witnessing to the life of Christ • Liturgy of the Word • Catechetics • Using the media to reach the millions out there • Sacrament and a prayerful life Documents on Evangelization and Communication 1. The new Era- new Technologies Globalization is the era that everyone is talking about. The new era is ushered in by a system which combines the communication capabilities of telecommunications, the processing power of computers, the memory capability of CD-ROM’s, optical disks and the presentation capacity of multi-media.
The following services are provided by communication superhighway through digital technology: • Internet which makes possible teleconferencing, • Tele-medicine, • E-mail, • Bulletin boards, • Web sites, • Data bases.
2. The new Era – A new Environment for the Young The new information technologies, like the TV, VCD’S Computers, Video Games and Internet services have converted children into poor readers and writers. Children are spend a lot of time everyday in the new information environment.
3. The new Era – A Globalized Media Culture Mass Media, subservient to commercial and political interests have produced a materialistic culture that has captured the minds and hearts of society. The mass media direct the world to consumeristic values and behaviour. The media has become a rival to the priest, religion, teachers and parents. Alternative life values i.e. peace, patience, tolerance, generosity, harmony with nature, respect for elders, love of family and community, and yearning of spiritual values of compassion, love and other-centeredness are devalued.
4. new Evangelization in the new Era - one Approach ‘Redemptoris Missio’ in recognizing the vital role of social communication in the evangelization process says: “There is a deeper reality involved here: since the very evangelization of modern culture depends to a great extent on the influence of the media, it is not enough to use the media simply to spread the Aim Materials Required [ To harness the powers of cyber age to evangelize the world.
[ To learn to understand the mind of the Church in the present time.
[ Pen and Paper.
[ Documents of the Vatican II. 6.20 Evangelisation for the Cyber Age383 Communicator for a Cyber-Age in Africa Christian message and the Church’s authentic teaching. It is also necessary to integrate that message into the ‘new culture’ created by modern communications. This is a complex issue, since the ‘new culture’ originates not just from whatever content is eventually expressed, but from the very fact that there exists new ways of communicating, with new languages, new techniques and a new psychology.” [n 37 (c)] This pre-supposes not only a deeper understanding of the media but also a clearer understanding of the nature and function of Social Communication in the life of the Church. Pastoral Communication Pastoral communication is the most recent development in the evolving understanding of’ the Church on the role of communications in its structures and processes. There can be no real and viable pastoral plan without a corresponding pastoral Communication Plan. All Evangelization is through Communication.
In Pastoral Communications, therefore: • Pastoral Care is recognized as communication; • Interpersonal communication, such as spiritual guidance and counseling, are forms of human communication all too often ignored by social communicators in the past; • The priest is deemed, first and foremost, a communicator; • Preaching (homiletics) is communication; Liturgy is communication • Catechism, the transmission of the faith, is communication; • Parish organization, parish bulletins, information sheets, billboards etc. Telecommunications as Communication Fr Michael Traber. former Director of Studies of the World Association for Christian Communication (WACC), points out that telecommunication has a great potential for Church and developing organizations and for networking among organizations. The technology, he says, makes it possible, in a relatively inexpensive manner, for members of organizations to stay in regular and often personal touch with each other - thanks to the telephone, telex, fax, e-mail and web sites.
5. A New Evangelization — Another Approach Fr Pierre Babin, one of our seminal thinkers in the field of media and evangelization has an altogether new approach to evangelization. He says the ‘old’ cannot work in the ‘new’. The Book Culture must give way to the Media Culture. In the new era of Globalization and Mass media he calls for the Church to change its pattern of communication from telling to showing. We have been ‘telling’ for too long, he says, and people are tired of it. People want to get involved and participate in decisions that affect their lives. And so it is time to open up and listen or we are lost. Evangelii Nuntiandi says, “modern man listens more willingly to witnesses than to teachers and if he does listen to teachers, it is because they are witnesses”. The witness of life is the first and most important way to communicating the Good News.
Evangelization by Way of the Media There is a real difference between the way media presents itself as compared to the Church. A medium like Television gives you choice and provides scores of channels to choose from. You are not forced to choose any one. You have total freedom. But in the Church there is really no choice. Reaction: So being used to the media world, the young show resistance to a dogmatic approach coming from the top. I decide, not the Church. Everyday I make decisions but in the Church I cannot participate. I don’t need the Church.
implications: Bishops/Priests are seen as authority figures because they tell. They demand obedience by virtue of their position, not always by performance. This is resisted.
Alternatives: The Church needs to be seen as a friend, a companion, a good listener, a servant in action. If the lives of Bishops and Priests are worth emulating they need to be looked up to out of respect and awe, not feared and obeyed.
The language of the media is different. It is a language of emotions and imaginations (similar to the parables) of stories, on pop stars and sports stars and superstars - the ‘cool’ people. The stories are of people in real life and this contributes to the success of magazines, CD’s and other commercial media.384 Communicator for a Cyber-Age in Africa Analysis: Media says, “I won’t tell you, I will show you how it feels, I will touch your heart, come, and I will show you the way and you will understand. and you will feel good.” When exposed to this style of communication the young feel wanted. In the Church the young say, “Don’t read to me the letter of St Paul to the Corinthians. It does not matter what Saint Paul said to the Corinthians. I want a background check. Who is this guy, why is he ‘cool’? What made him a saint? Where is Corinth? What were those guys there up to? What has all this got to do with me now?” implications: Church publications and documents are seen as boring arid heavy as they ‘tell’. The sermons are rambling and the Catechism classes are something to be avoided whenever possible. The Catechism classes have become just like schools with exams and all that. There is no feeling of being wanted and needed so it is better to move on.
Alternatives: A revolution in Church writing is needed and a re-focus and re-direction in Catechism teaching and Preaching. Need to get back of the stories/parables- a ‘Back to the Future’ approach. A story from the past linked to the present and projected to the future. Catechism prepares students for life. Some other Facts The media world is not logical and linear, it is mosaic affective, creative and imaginative, affecting more the right brain. That is why the Dogmatic and Doctrinal and Didactic approach do not work.
Young people don’t seem to learn much from just hearing and seeing. They learn by doing. This is the reason that computers sell so well. It is all ‘hands on’. They can see it, hear it and do it. They learn by experiment, by discovering. This happens when learning is inductive. It is like saying, I hear I forget, I see I remember but when I do I understand. The need is to experience something physically or even vicariously - virtual reality.
We can’t talk to them of values, they have seen enough violated in the adult world. They have to experience it. So our evangelizing work must create opportunities for the young to see and experience. Retreats must not only be a time of prayer and meditation but camps of discovery and fellowship. We just can’t talk about AIDS, Drugs or Poverty, we have to show them. Education needs to be non-formal. It can be a Structured Learning Approach (SLA) but conducted in an informal atmosphere. These experiences need to be issue based. Why is there poverty? Were there poor people in those days? Why does the world have 3 billion people earning only 2 dollars a day? How can they live? Who is responsible for the 2.5 trillion debt in the poor countries? The discussion can then go down to the local community, in a similar vein. Michael Jackson sings, ‘Do it baby, do it’ and Michael Jordan says, in a Nike commercial, “Just do it’ — very clear, very direct. In the Church we have always said, “Don’t do it’ to some, while others get away with it. We have a contradiction here. Before we talk about the ‘don’t do it’ part, we have to look at the ‘do it’ part. The Church must talk straight if it wants to be prophetic. The young see the Church as saying one thing and doing another. They call us, ‘experts in compromising’. That is why they don’t believe the Church will do anything dramatic about the debt crisis. The Church only speaks when everyone else has spoken and so what is prophetic about it? Evangelizing through the Media - Productions If the Church wants to get into the media, and it must, it has to play by its rules. We can’t make ‘churchy’ programs. You will drive away the audience. Today’s religious programs are top down and preachy. They unashamedly extol the virtues of the Church and Catholicism. These are propaganda pieces. They are often screened at the ‘graveyard’ hour and are watched by the ‘saved’.
Successful ‘church’ productions (TV, Film. Video, and Radio) exhibit the following characteristics: • They are acceptable to all races and religions - contain universal values • They contain human drama - a struggle for life and triumph over adversities • Humor in real life situations — where we can laugh at our foolishness • Life stories of individuals, men and women who have made this world a better place or who have led to its degradation • Life of saints (including modem days saints - need not be Christians) - minus the halo - their struggle to make sense and meaning of this world The Harvest is Plentiful but....
In order to animate our young we need new kinds of evangelizers. Those specially trained in communication skills and new teaching methodologies. It will be obvious that he or she needs to be creative and imaginative. More importantly they must be men and women of faith and deep spirituality. We have them but the Church must want them.
For professional work, we need professionally trained people who obviously need to be paid professionally and in this last part we keep tailing. With the result we end up with mediocrity. We have no other way. To attract ‘good’ 385 Communicator for a Cyber-Age in Africa people the Church has to invest in both human and material resources. If we are to produce new Evangelizers we need new Professors, new Priests and new Bishops.
Review 1. Since the very evangelization of modern culture depends to a great extent on the influence of the media, it is not enough to use the media simply to spread the Christian message and the Church’s authentic teaching. It is also necessary to integrate that message into the ‘new culture’ created by modern communications.
2. There can be no real and viable pastoral plan without a corresponding pastoral Communication Plan.
3. In Pastoral Communications: • Pastoral Care is recognized as communication; • Interpersonal communication, such as spiritual guidance and counseling, are forms of human communication all too often ignored by social communicators in the past; • The priest is deemed, first and foremost, a communicator; • Preaching (homiletics) is communication; Liturgy is communication • Catechism, the transmission of the faith, is communication; • Parish organization, parish bulletins, information sheets, billboards etc. 4. Telecommunication has a great potential for Church and developing organizations and for networking among organizations. The technology makes it possible, in a relatively inexpensive manner, for members of organizations to stay in regular and often personal touch with each other - thanks to the telephone, telex, fax, e-mail and web sites.
5. The witness of life is the first and most important way to communicating the Good News.
6. The Church must talk straight if it wants to be prophetic.
7. If the Church wants to get into the media, it has to play by its rules. 8. Successful ‘church’ productions (TV, Film. Video, and Radio) exhibit the following characteristics: • They are acceptable to all races and religions - contain universal values • They contain human drama - a struggle for life and triumph over adversities • Humor in real life situations — where we can laugh at our foolishness • Life stories of individuals, men and women who have made this world a better place or who have led to its degradation • Life of saints (including modern days saints - need not be Christians) - minus the halo - their struggle to make sense and meaning of this world Reflection “The first and perhaps the most important challenge is not to concentrate on the mass media but on Life. The cultivation of the Christian life in all its many manifestations is more meaningful, even in media terms, than lobbying journalists or buying airtime on radio and television. Christians are part of our mass mediated culture and their best chance of mediating a Christian vision is to live as witnessing Christians. Communities. No, the Good News is no product that can be marketed like detergents or politicians. There may be a fleeting publicity success in one case or another. That should not worry or seduce any Church, because in the long run the ground rules for the propagation of the faith are entirely different from those for the selling of the supposed salvation promoted by Mass Media evangelists”. Michael Traber Relevant Skills Watch 2 TV programmes, one from a religious channel and another from a commercial channel. Compare the ‘media appeal’ of the two programmes.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference Mario Saturnimo Dias Ed. Evangelization and Social Communication. Mumbai: St Pauls, 2000386 Communicator for a Cyber-Age in Africa Aim • To harness the powers of cyber age to evangelize the world.
• To learn to understand the mind of the Church in the present time.
Procedure Collect views on how the world could be evangelized today, using modern media.
Review 1. Since the very evangelization of modern culture depends to a great extent on the influence of the media, it is not enough to use the media simply to spread the Christian message and the Church’s authentic teaching. It is also necessary to integrate that message into the ‘new culture’ created by modern communications.
2. There can be no real and viable pastoral plans without a corresponding pastoral Communication Plan.
3. In Pastoral Communications,: • Pastoral Care is recognized as communication; • Interpersonal communication, such as spiritual guidance and counseling, are forms of human communication all too often ignored by social communicators in the past; • The priest is deemed, first and foremost, a communicator; • Preaching (homiletics) is communication; Liturgy is communication • Catechism, the transmission of the faith, is communication; • Parish organization, parish bulletins, information sheets, billboards etc. 4. Telecommunication has a great potential for Church and developing organizations and for networking among organizations. The technology makes it possible, in a relatively inexpensive manner, for members of organizations to stay in regular and often personal touch with each other - thanks to the telephone, telex, fax, e-mail and web sites.
5. The witness of life is the first and most important way to communicating the Good News.
6. The Church must talk straight if it wants to be prophetic.
7. If the Church wants to get into the media, it has to play by its rules. 8. Successful ‘church’ productions (TV, Film. Video, and Radio) exhibit the following characteristics: • They are acceptable to all races and religions - contain universal values.
• They contain human drama - a struggle for life and triumph over adversities.
• Humor in real life situations — where we can laugh at our foolishness.
• Life stories of individuals, men and women who have made this world a better place or who have led to its degradation.
• Life of saints (including modern days saints - need not be Christians) - minus the halo - their struggle to make sense and meaning of this world.
Reflection “The first and perhaps the most important challenge is not to concentrate on the mass media but on Life. The cultivation of the Christian life in all its many manifestations is more meaningful, even in media terms, than lobbying journalists or buying airtime on radio and television. Christians are part of our mass mediated culture and their best chance of mediating a Christian vision is to live as witnessing Christians. Communities. No, the Good News is no product that can be marketed like detergents or politicians. There may be a fleeting publicity success in one case or another. That should not worry or seduce any Church, because in the long run the ground rules for the propagation of the faith are entirely different from those for the selling of the supposed salvation promoted by Mass Media evangelists”. Michael Traber Relevant Skills Watch two TV programmes, one from a religious channel and another from a commercial channel. Compare the ‘media appeal’ of the two programmes.
Resource BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.
Reference Mario Saturnimo Dias Ed. Evangelization and Social Communication. Mumbai: St Pauls, 2000.
CHAPTER 6.20 PARTiCiPAnT’S HAnDouT Evangelisation for the Cyber Age COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke387 Communicator for a Cyber-Age in Africa Procedure Ask the participants to search the Document “Communio et Progressio” and pick out the pertinent articles that speak of the spirituality and responsibility of the Media Persons.
Input In 1958, in his private journal, Thomas Merton, not for the first time, reflected on the tension between his vocation as a monk and his role as a writer who had gained a certain amount of public fame. He recalled that as a young monk he had decided to give up writing in order to go “upward” into a “higher spirituality.” He soon saw that this was a false step, that there was nothing wrong or contradictory about being both an authentic monk and a writer. To oppose these two roles was to have a false sense of the relationship between nature and grace.
Multi-volumed encyclopedia of world spirituality attempted to define spirituality. They knew that they had to provide a wide enough description to do justice to the widely divergent forms of religions they hoped to survey. The editors settled on this description: “...that inner dimension of the person called by certain traditions ‘the spirit’. This spiritual core is the deepest center of the person. It is here that the person experiences ultimate reality....” What is Christian Spirituality? Many authors have attempted to provide a definition or description in answer to that question. It is obvious that the answer must engage the adjective Christian our spirituality must have something to do with Jesus Christ. It is equally obvious that in the two millennia of the history of Christianity there have been and continue to be wildly different ways in which people have engaged Jesus. It will suffice for now if we simply say that Christian spirituality is the lived encounter with Jesus Christ in the Spirit. In that sense, Christian spirituality is concerned not so much with the doctrines of Christianity as with the ways those teachings shape us as individuals who are part of the Christian community who live in the larger world.
In order to understand our spirituality we also need to have some sense of what has gone before us, how that “before us” has shaped us, and what we can apply to our lives today in both positive and negative ways.
(1) Christian spirituality presupposes a way of life and not an abstract philosophy or a code of beliefs. To be a Christian is to live in a certain way. In the New Testament the idea that to be a follower of Jesus is to enter on a way is a fundamental motif. In a number of places in the Acts of the Apostles (9:2; 19:9; 19:23; 22:4; 24:14) we see that the term “The Way” was one of the oldest designations for being a Christian. Early Christians were called “followers of the way.” We have evidence in the history of early Christianity that to choose the Christian life was to choose a way. The metaphor of the two ways occurs in the Hebrew bible (Dt 30:19; Jer 21:8) and was common in the Dead Sea Aim Materials Required [ To emphasize the importance of spirituality as the foundation of genuine communication.
[ To train the participants to discern the Transcendent in an electronic media world.
[ The Document of the Church - Communio et Progressio, [ The Holy Bible. 6.21 Spirituality for Cyber Age388 Communicator for a Cyber-Age in Africa community of the Jewish Essenes at Qumran. It also occurs as an introduction to an early second century church document called “The Teaching of the Twelve Apostles” (the Didache) which begins with this stark observation: “There are two ways, one of life and the other of death; and between the two ways there is a vast difference.” Other early Christian writers like the author of the Epistle of Barnabas will contrast the way of light and the way of darkness.
To describe the Christian life as a way is to say implicitly that our life has a direction and a goal and that being on the way means that we are not there yet; we have not reached the goal. To say that the Christian life has a direction is another way of saying something strongly emphasized at the Second Vatican Council: the Christian people are a pilgrim people, and our life, with all its burdens and joys, has a direction that begins in God and ends with God when all things are summed up in Christ.
(2) This Christian way of life is a life of discipleship. The word “disciple” (Greek: machetes) occurs over two hundred and sixty times in the New Testament. Nearly seventy times in the gospels the word “disciple” is linked to the verb “to follow” (Greek: akolouthein). • One becomes a disciple by being called by Jesus (Mk 1:17). In other words, discipleship comes from the initiative of Jesus. One does not merely “sign up.” One is called. To be a disciple is to respond to grace.
• The gospel call of Jesus cuts across social lines.
• The response to the call of Jesus demanded a radically changed life that would risk possessions, security, and home in order to be with him (Mk 3:14). The ultimate demand of discipleship finds its fullest expression in the cross.
• The relationship of Jesus to his disciples is a pedagogical one (teacher in relation to pupil) but it is also more than that. To be a disciple is not merely to learn the teaching of Jesus but to adhere to him as a person. Jesus does not say that we should follow his teaching; we are called to follow him. The modern Christian martyr, Dietrich Bonhoeffer, has put the matter clearly in a classic work: “Discipleship means adherence to Christ, and because Christ is the object of this adherence, it must take the form of discipleship. Christianity without the living Christ is inevitably Christianity without discipleship, and Christianity without discipleship is always Christianity without Christ.” • To be a disciple of Jesus permits us to share in his ministry. The disciples were to share in his style of life (Mt 8:20) but they were also called upon to heal the sick, exorcise the demonic, and proclaim the kingdom of God (Mk 6:7-13; Lk 10:2-12). In the final analysis, to be a disciple is to exercise sacrifical love after the manner of Jesus. Disciples must share with one another (Lk 6:30). The disciple is to be a servant (Greek: diakonos) to the extent that he or she is willing to take the last Place in order to serve as Jesus himself has served (Mk 9:35). The ultimate test of this love is to give as Jesus himself gave on cross. That final form of love is summed up in the command of Jesus : “Love one another as I have loved you. No one has more love than this, to lay down one’s life for another” (Jn 15:12-13) (3) The call to the way of discipleship is a call to belong to a community. While the gospels tell us that Jesus called many disciples on an individual basis, the actual living out of discipleship was in the community that went on the way with Jesus. In the post-resurrection understanding of discipleship the theme of entering into the life, death, and resurrection of Christ is symbolized by baptism which is, at the same time, an initiation into the community of believers and an initiation into the body of Christ: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit” (1 Cor 12.-12-13).
(4) The way of discipleship in community finds its highest expression in the sharing of the eucharist. It is in “the breaking of the bread” that Christ is recognized (Lk 24:30-31). Authentic Christian spirituality must have an ecclesial character to it. Among the many meanings of the Eucharist is its significance in shaping the community which affirms Jesus as Lord. (5) Next, we affirm that someone sets out on the way of disciple-ship in the Eucharistic community of believers in the Spirit. This brings us full circle to our term spirituality. The Christian law of prayer (the so-called lex orandi) insists that we pray to God the Father through Jesus Christ in the Holy Spirit. It would be a tragic mis-shaping of the Christian faith to ignore that fact. It is all too easy to caricature the Christian mystical tradition as urging us simply to seek God as if God were some kind of timeless abstraction rather than a dynamic living personal God who is revealed by the Father through the Son in the Holy Spirit.
Is There a Specific Spirituality for the Communicator? The Christian communicator draws inspiration from God’s revelation as encountered in the Bible and in the teaching of the Church. Revelation leads one to an interpersonal relationship with God, known through Jesus, who was fully 389 Communicator for a Cyber-Age in Africa God and man. A communicator must be a person of faith which means that he/she is a person in existence for others, through a total self-gift of love, calling them into existence to a point of being ready to die for them, but like the Master realizing that the resurrection follows death and resurrection means to acquire a new meaning to one’s life and to give that new meaning to others. How Does a Communicator Encounter the Spiritual in a Mediated World? A clue may lie in the idea of “holy space”. On the same mountain where Moses tended the sheep, God called him to take off his shoes because it was a holy space. It is not so much the use of the space that makes it holy but the discernible presence of the Spirit. Spiritual activity is both intensely personal and concerned with that which lies beyond understanding. The oscillation between self-awareness and ‘other-awareness’ is the key opportunity for learning in spirituality which is provided by the mass media.
The mass media both demand attention and invite self-reflection. We are taught to try to become self-aware while watching, listening to or even engaged in a programme. Using a variety of media we make continuing self- assessments of our reactions to various elements. For example, how do we respond to music with images as opposed to music without images? What sort of intellectual or emotional responses are called forth from a drama programme by comparison with a light comedy? Critical distance from media presentations while being involved with them is a form of contemporary spirituality.
Review 1. According to the multi-volumed encyclopedia of world spirituality, spirituality is: “...that inner dimension of the person called by certain traditions ‘the spirit.’ This spiritual core is the deepest center of the person. It is here that the person experiences ultimate reality....” 2. In order to understand our spirituality we need to have some sense of what has gone before us, how that “before us” has shaped us, and what we can apply to our lives today in both positive and negative ways.
3. To choose the Christian life was to choose a way.
4. This Christian way of life is a life of discipleship.
5. The call to the way of discipleship is a call to belong to a community.
6. The way of discipleship in community finds its highest expression in the sharing of the eucharist.
7. Next, someone sets out on the way of disciple-ship in the Eucharistic community of believers in the Spirit. 8. A communicator must be a person of faith which means that he/she is a person in existence for others, through a total self-gift of love, calling them into existence to a point of being ready to die for them, but like the Master realizing that the resurrection follows death and resurrection means to acquire a new meaning to one’s life and to give that new meaning to others. 9. The mass media both demand attention and invite self-reflection. We are taught to try to become self-aware while watching, listening to or even engaged in a programme. This is a form of contemporary Spirituality.
Reflection “If students for priesthood and religious training wish to be part of modern life and also to be at all effective in their apostolate, they should know how the media works upon the fabric of society and the technique of its use. This knowledge should be an integral part of their ordinary education. Indeed without this knowledge an effective apostolate is impossible in a society which is increasingly conditioned by the media.... They can find the media of great help in their effort to announce the Word of God to modern men.” (Communio et Progressio. no.111 ) Relevant Skills Read the newspaper headlines with a sense of connection with the world, you and the Diving Presence. Resources Sahaya G. Selvam sdb. Scaffolding. St. Paul Publication, 2008.
BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.390 Communicator for a Cyber-Age in Africa Aim • To emphasize the importance of spirituality as the foundation of genuine communication.
• To discern the Transcendent in an electronic media world.
Procedure Search the Document “Communio et Progressio” and pick out the pertinent articles that speak of the spirituality and responsibility of the Media Persons.
Is There a Specific Spirituality for the Communicator? The Christian communicator draws inspiration from God’s revelation as encountered in the Bible and in the teaching of the Church. Revelation leads one to an interpersonal relationship with God, known through Jesus, who was fully God and man. A communicator must be a person of faith which means that he/she is a person in existence for others, through a total self-gift of love, calling them into existence to a point of being ready to die for them, but like the Master realizing that the resurrection follows death and resurrection means to acquire a new meaning to one’s life and to give that new meaning to others. How Does a Communicator Encounter the Spiritual in a Mediated World? A clue may lie in the idea of “holy space”. On the same mountain where Moses tended the sheep, God called him to take off his shoes because it was a holy space. It is not so much the use of the space that makes it holy but the discernible presence of the Spirit. Spiritual activity is both intensely personal and concerned with that which lies beyond understanding. The oscillation between self-awareness and ‘other-awareness’ is the key opportunity for learning in spirituality which is provided by the mass media.
The mass media both demand attention and invite self-reflection. We are taught to try to become self-aware while watching, listening to or even engaged in a programme. Using a variety of media we make continuing self-assessments of our reactions to various elements. For example, how do we respond to music with images as opposed to music without images? What sort of intellectual or emotional responses are called forth from a drama programme by comparison with a light comedy? Critical distance from media presentations while being involved with them is a form of contemporary spirituality.
Review 1. According to the multi-volumed encyclopedia of world spirituality, spirituality is: “...that inner dimension of the person called by certain traditions ‘the spirit.’ This spiritual core is the deepest center of the person. It is here that the person experiences ultimate reality....” 2. In order to understand our spirituality we need to have some sense of what has gone before us, how that “before us” has shaped us, and what we can apply to our lives today in both positive and negative ways.
3. To choose the Christian life was to choose a way.
4. This Christian way of life is a life of discipleship.
5. The call to the way of discipleship is a call to belong to a community.
6. The way of discipleship in a community finds its highest expression in the sharing of the eucharist.
7. Next, someone sets out on the way of disciple-ship in the Eucharistic community of believers in the Spirit. 8. A communicator must be a person of faith which means that he/she is a person in existence for others, through a total self-gift of love, calling them into existence to a point of being ready to die for them, but like the Master realizing that the resurrection follows death and resurrection means to acquire a new meaning to one’s life and to give that new meaning to others. 9. The mass media both demand attention and invite self-reflection. We are taught to try to become self-aware while watching, listening to or even engaged in a programme. This is a form of contemporary Spirituality.
CHAPTER 6.21 PARTiCiPAnT’S HAnDouT Spirituality for Cyber Age COMMUNICATOR FOR A CYBER AGE IN AFRICA Bosco Eastern Africa Multimedia Services - BEAMS Publication, Kenya. beams@donbosco.or.ke391 Communicator for a Cyber-Age in Africa Reflection “If students for priesthood and religious training wish to be part of modern life and also to be at all effective in their apostolate, they should know how the media works upon the fabric of society and the technique of its use. This knowledge should be an integral part of their ordinary education. Indeed without this knowledge an effective apostolate is impossible in a society which is increasingly conditioned by the media.... They can find the media of great help in their effort to announce the Word of God to modern men.” (Communio et Progressio. no.111 ) Relevant Skills Read the newspaper headlines with a sense of connection with the world, you and the Diving Presence. Resources Sahaya G. Selvam sdb. Scaffolding. St. Paul Publication, 2008.
BOSCOM-INDIA. ‘SHEPHERDS’ FOR AN INFORMATION AGE. Matunga: Tej Prasarini, 2000.
Kunnel, Tom. Salesians of Don Bosco for a Cyber Age in Africa, Kenya: BEAMS, 2008.392 Communicator for a Cyber-Age in Africa
Annexure 1 Your Communication Proficiency and Effectiveness Evaluation. Low = 1 & 2 Average = 3 High = 4 & 5 Circle a number to measure your level 1. I am disciplined in my use of the media. .................................................................................................. 1 2 3 4 5 2. I am responsible for the manner which I receive, whatever is presented on. the media by my free choice ...................................................................................................................... 1 2 3 4 5 3. I make profitable use of my listening and viewing time ........................................................................... 1 2 3 4 5 4 I use the media not merely for entertainment, but for information, broadening my mind, widening my horizons ............................................................................................ 1 2 3 4 5 5. I love and practice reading, study, silence, meditation as an antidote to time-wasting and alienating indulgence .................................................................................................... 1 2 3 4 5 6. I know how the media works upon the fabric of society ........................................................................... 1 2 3 4 5 7. I am aware of the connections of the media with information, propaganda, public opinion, leisure. .......................................................................................................................................... 1 2 3 4 5 8 I have an enlightened, refined critical sense, and not a prey to the manipulation of the media. ............................................................................................................................................... 1 2 3 4 5 9 I make well-informed choices among the programmes available to me .................................................. 1 2 3 4 5 10 I make well-reasoned critical judgements on the messages and values proposed by the media programmes .......................................................................................................................... 1 2 3 4 5 11 I recognize and appreciate other modes and forms of expression and communication: history, literature, drama, and figurative arts, music; and compares with these what the mass media present ................................................................................... 1 2 3 4 5 12 I am used to wide-ranging news reports form the media about the dramas and problems of the world ................................................................................................................................................. 1 2 3 4 5 13 I am used to group discussion in the critique of media shows and messages ........................................... 1 2 3 4 5 14 I am able to train people in self-discipline in their use of the media ........................................................ 1 2 3 4 5 15 I can train the faithful in the right use of the mass media, through catechizing, preaching, etc., and as a consultant/confessor/spiritual director ............................................................... 1 2 3 4 5 16 I can make adjustments in my pastoral activity in a world psychologically and socially conditioned by the mass media and by telematics and informatics .......................................................... 1 2 3 4 5 17 I can speak to microphone, movie camera ................................................................................................. 1 2 3 4 5 18 I have skill in performing liturgical and other church ceremonies ............................................................ 1 2 3 4 5 19 I can interview, be interviewed .................................................................................................................. 1 2 3 4 5 20 I can write news and feature articles .......................................................................................................... 1 2 3 4 5 21 I can write scripts for radio, television ....................................................................................................... 1 2 3 4 5 22 I can conduct a film critique and am well informed of the recent releases ............................................... 1 2 3 4 5 23 I can write for a newspaper and do write to the newspaper ...................................................................... 1 2 3 4 5 24 I am familiar with and can direct theatrical performances ........................................................................ 1 2 3 4 5 25 I can use group media, audio cds and DVDs, photos and slides films ...................................................... 1 2 3 4 5 26. I use the internet mostly for research and study ........................................................................................ 1 2 3 4 5 27. I receive useful internet periodicals on church news, religious matters ................................................... 1 2 3 4 5 28. I am a regular contributor to church and congregational news agencies .................................................. 1 2 3 4 5 29. I am familiar with the recent trends in music loved by the youth ............................................................. 1 2 3 4 5 30. I have promoted media literacy in my setting/institution/Church ............................................................. 1 2 3 4 5 Your score 130-150 - You are excellent if you have been truthful 100 –129 - You are well equipped to minister in a mediated world 80 - 99 - You need to work on your average and below average areas 79 and below - You better get back to training and take seriously your on-going formation in communication.
Adapted from The Faithful Witness, Gaston Roberge394 Communicator for a Cyber-Age in Africa Annexure 2 Tips for Communication What Can You Do To Be A Better Communicator? Communication is, in essence, all about giving and receiving a message. Whether we are deaf and mute or polished public speakers, we all communicate. We send and receive messages every day to one another, many, many times each day. Preferably, we should desire to do this effectively, sincerely, and positively, but in most cases, the message sent is not always the message received by the other person, and rarely are the messages from the hearer and receiver identical. Good communication is a must, essential to the understanding of one another. However, although the goal of perfect communication is perhaps unattainable, that does not mean we should not seek to be effective, as all of our relationships and dealings in life will depend on it. The first thing we can do to be better communicators is to have the desire to be heard and to hear the other person fairly. We can do this when we are sincere, enthusiastic, refrain from over-talking, be truly open, and make eye contact. Open communication is the vital foundation for every relationship, from the workplace to friendships, and especially in community living, where it is necessary in order to understand and help each other. Without it, one cannot see what is truly motivating the other, or what his ideas and intentions are. Nor can we commune, learn or grow our relationship effectively. When you have differing points of view, and you will have, be willing to talk and listen. Simply by listening, 99 percent of the problems will be resolved. When you have this down, you will be light-years ahead of the game in your friendships, community and mission. Pearls of wisdom to be an effective communicator 1. Be willing to be open and honest. Be willing to express feelings about the other, and the desires, aspirations, and plans you see for yourself and for your partner. This will build communication and trust! If you cannot express yourself, then get help. Otherwise, it will only escalate from bad to worse. You cannot gain anything by lying or playing games! 2. Communication, as well as understanding and the willingness to work together to commune and solve problems must be a cornerstone of the relationship.
3. The care we give is usually more important than the words we say! Courtesy is contagious! And remember, people don’t care how much you know until they know how much you care.
4. Show interest in others; be positive and sensitive, especially in a community. Do this by asking questions, listening to each other fully, and not dominating the conversation. When you see him again, remember the important details so you can bring up what was communicated before and ask how it is going, what you can do to help, and so forth.
5. Always communicate without blame; always show the love of Christ! 6. Seek first to understand what the other person is saying and make sure the other person feels understood; this inspires openness and trust. 7. Be sincere; saying what you mean and meaning what you say is the golden rule to effective and edifying communication. 8. You are only responsible for what you say and how you treat others; you are not responsible for what others say to you or how they treat you! 9. Be yourself; be genuine, honest and real. Do not pretend or be manipulative. Remember, integrity is imperative at all times! 10. When there are disagreements, explain your position with logical reasons for it. Do not jump to conclusions or be emotional or manipulative. Any good position will be open for comments, evaluation, criticism, and the opinion of others.
11. Make sure you hear the other’s position correctly. If you are not sure, are confused, or if it does not make sense, or is incongruent, ask questions for clarification. Compliment the other person’s idea, whether you agree or not, and be courteous. When giving a critique, be constructive, positive, true, and respectful.
12. Paraphrase back what they said for clarity. If you think there is a misunderstanding brewing, ask a question, “May I restate what I am hearing from you?” 13. Be aware of your body language. Make sure you are not giving off negative signals or have a callous or insensitive tone. Remember, you may be doing this and not even realizing it.
14. The choice of our words and the tone in which we speak have dramatic effects because it greatly affects the meaning, interpretation, and distortion of the message. Choose your words and tone carefully through prayer with encouragement in mind! Remember that most people will not attribute the same meaning to the same words! Clarify what and how you say something! 15. Allow others to give you constructive feedback whether it is ideas, suggestions, critiques, or confrontation; incongruent or not, listen and be in prayer about what you can learn and improve about yourself. 395 Communicator for a Cyber-Age in Africa 16. Being defensive or condescending, calling names, labeling people, being proud, and arrogant are listening, communication and relationship killers! 17. Having selective hearing, ignoring important other information, and only being willing to listen to what you want to hear will seriously hamper your relationships as well as your ability to communicate. 18. Do not jump to conclusions or be judgmental or legalistic! Having assumptions about the other person that may or may not be true hinders listening and communication. 19. Not speaking or communicating clearly, or being dishonest so the other person cannot hear what you say will lead to others forming untrue assumptions leading to serious and detrimental misunderstandings. 20. Keep in mind that when a person’s feelings are hurt, he or she will retaliate, not negotiate! 21. Do not overreact! Always, always ask for clarification! 22. Whether you are a pastor, doctor, lawyer, or an assistant, keeping confidences is paramount! 23. Always be a learner; seek what you can learn from this person, from their situation, and from mistakes made by you or others. 24. Give the other person our full attention. We must be willing to build the skills of empathetic and active listening. To do this, we first need to concentrate on quietening our own thoughts and concerns so we can hear theirs. We all have a natural, internal commentary going; try to shut it off until afterwards. This will help you engage the person and remember what he or she is saying. 25. When talking to someone, develop rapport by demonstrating sincere interest in him or her; focus on him or her as a child of God by investing time. This should be the most important person in the room for you! 26. Be empathetic; consider how you would feel in their situation. Good listeners will be sensitive and show care by identifying and having compassion for the other person and not being disconnected or detached. Sometimes, it is necessary in professional type relationships to set some boundaries when interacting with patients or colleagues. However, it is essential to show empathy and care. 27. Use as many of your senses as possible in communication.
28. Mary or Magdalene, Pilate or Publican, Satan or Samaritan, Christ made connection and communicated. Vary your styles and create rapport with other as you communicate.
29. Intergrate your ‘hybrid identity’ (Male/Female, African, Christian, Professional etc.) in being congruent in communication.
30. Be your best possible self. You distract people when there is dichotomy between who you are and what you are communicating.
Most successful communicator is one who with total sincerity and without manipulation is capable of flexing, adapting and accomodating the behaviour and walk together to the Truth. 396 Communicator for a Cyber-Age in Africa Annexure 3 Add POWER to Power Point Presentation These instructions assume you are using a Microsoft Power Point version from Office XP or later and are familiar with MS Word.
Step1 - Know your audience.
It’s very important that you create your presentation with your audience always in mind. This means being aware of their knowledge, education, and backgrounds. Knowing more about your audience will help you mold your presentation to the needs of your audience. Do not make it too simple or overly complex.
Step2 - outline your presentation Before you try to put information into a PowerPoint presentation, outline the information you plan to present. Narrow your story down to a specific focus, and make sure that all of your slides support your main points. If your information is organized and laid out before you create slides, the process will be smoother. Your PowerPoint presentation should flow from slide to slide, keeping your audience engaged and interested.
Step 3 - Draft the presentation in Microsoft Word Compose your presentation using precise paragraphs with headings that stand out. With a specific outline as a guide, you can express your key ideas more clearly and succinctly. In MS Word try out ‘styles and formatting’ and ‘themes’ from Format menu and ‘send to Power Point’ from File menu. Step 4 - Be brief Do not make your audience try to choose between reading paragraphs of text and listening to your explanation. Stick to Four-by-Four Rule: limit the content of each of your slides to no more than four bullet points containing no more than four words each. When giving a presentation, PowerPoint should be a visual aid and a brief summery of your talk; do not write your entire text out on the slides. Step 5 – Type fonts and sizes The key consideration when choosing type fonts and sizes is: What can your audience read most easily?. The type size you choose will depend on the amount of text you have on a slide, your background, and even the size of the room. As a general guideline, use the following rules of thumb for the font sizes: § Opening presentation titles: 44 to 80 point § Slide titles: 44 to 66 point § Bulleted material: 28 to 40 point In most cases your audience will find your slides easier to read if you choose a clean, uncluttered typeface. Typically this means selecting a sans serif font (type without the little “feet” and flourishes). Ariel is probably the most commonly used sans serif font.
Step 6 – Colour choices In Power Point presentation, colour is more than an aesthetic decision. The colours you choose can make the difference between whether an audience can read your slides or not. Make certain that your text is clearly legible, whether in a brightly lit room, or from near or far away. Perhaps you want to choose colours that represent your country’s flag, institution logo or congregation’s identity. If you choose a dark background colour, use a contrasting colour such as white for the text. Whatever colours you choose, keep your colour scheme consistent throughout your presentation.
Step 7 - use appropriate graphics Where your Power Point presentation can use further explanation or visual evidence, use a photograph or graphic. Be sure that images are sized so that your audience will be able to make out details. If you have a photo will small 397 Communicator for a Cyber-Age in Africa details, consider using it as a full slide. To insert a photograph or graphic into a slide, select ‘Picture’ from the insert menu and choose ‘From File’ to locate a photo or graphic on your computer (e.g. My Pictures), or ‘Clip Art’ to insert a Microsoft clip art image. Add images of anyone you quote in the presentation, to give your audience a sense of who is “talking.” Step 8 - Embed video clips Video can enhance a PowerPoint presentation, as long as it is relevant to your presentation’s content. Edit your video into small, manageable clips, as they will load easier and keep your audience’s attention. To insert a video clip, select ‘Movies and Sounds’ from the insert menu and choose ‘Movie from File’ to locate a file on your computer. Step 9 - Design your own layout In PowerPoint, choose ‘Slide Master’ from View menu to edit the design of your presentation. Any changes to the slides in this view will apply where they are used in the slide show. Add graphics, choose text size and color, and move elements around until you land on a design you like. The masters can be edited as many times as you need. Step 10 - insert sound effects To add impact to your PowerPoint presentation, consider adding sounds. To insert a sound clip, choose ‘Movies and Sounds’ from the insert menu. You can then select ‘Sound from Clip Organizer’ to insert a stock Microsoft sound file, or ‘Play CD Audio Track’ to insert a track from a CD. If your computer has recording technology, you can choose ‘Record Sound’ to record and insert a custom sound. Step 11 - Don’t overuse animations and motion PowerPoint has many options for having your text and graphics moving around. For example, you can have bulleted points appear one word at a time. Or you can have a graphic gradually fill-in. These things may look fancy and seem pretty cool. But they can also annoy an audience or take up valuable presentation time. Pick and choose carefully what should and should not be animated.
This also applies to transitions between slides. You don’t need to animate every single slide, plus what’s on those slides. You select particular slides to transition with an animated effect This will draw attention to that particular one. Or can be useful to separate various sections.
Step 12 - Beware of different lightings You can spend hours playing around with different backgrounds, graphics, and colors. But all this can go to waste if you don’t know what kind of lighting you’ll have during your presentation. So find out how the room will be lit in advance. For example, will you be able to dim the lights near the screen? Will the entire room need to be dark? Can you turn off alternating lights, such as every other row? This is important for two reasons: a) If audience members want to take notes, it makes it much easier for them to see, b) Different colors and backgrounds can look differently under various lighting conditions. For example, a red can appear more like orange.
TiP: You may want to have multiple versions or one without a colored background just in case lighting isn’t appropriate. This way, you’ll be ready just in case the lights won’t display things to your satisfaction. And it’ll save you the time of having to redo things before your actual presentation. Step 13 - Print-out handouts One nice feature of PowerPoint is the ability to print your slides with those notes. This way, you can keep them handy while you’re presenting. This can help you remember which slide has what information. That can come in handy if you need to refer back to a particular slide later on. And if you’d like, you can print handouts of just the slides without your notes. These can be given to your audience members to write on or review at their leisure. Step 14 – During presentation In many situations you will find that there is only a short cable between your computer and the LCD projector, making the room set up, and your location, awkward. If possible, bring a remote control so that you can advance your slides without having to stay behind your computer. If you don’t have a remote control, and the room set up is very awkward, ask someone else to sit at your computer and advance the slides when you tell them to. 398 Communicator for a Cyber-Age in Africa Step 15 – using notes during presentation Power Point has a way by which you can have your notes to prompt your comments on each slide. In the ‘Normal Slide View’, Power Point provides a ‘Notes’ pane in the center window, below the slide, with a small caption “Click to add notes.” When you want to view your notes during the presentation and you do not want your audience to see them, set up the slide show in Presenter View. To set up Presenter View, from the Slide Show menu, select ‘Set Up Show.’ In the popup box, select the Show Presenter View check box under Multiple monitors. (Note: Make certain both monitors are connected and on and your computer is capable of supporting multiple monitors and in most cares this means the LCD projector for the audience and the monitor of your computer.) Step 16– using your presentation Sometimes you decide against using a presentation because you do not want to carry a laptop or do not have a computer at the place. You can easily covert the Power Point Presentation as a jpeg (‘Save As’ from File, then choose Jpeg) in your digital camera or flash memory. Connect your camera to a TV or projector and view your presentation as a slide show of photos. You will not have all the fancy features of movement of text or videos, but you will have a presentation tool for your talk. A final note: Power Point can be a great addition to your presentation, or it can be a great distraction. To add POWER to Power Point, learn to design aesthetically and use slides effectively. The slides are for your audience, not notes for you. So never read from your slides during the presentation. Limit both the number of slides you use and the amount of information you put on any one slide. Maintain eye contact with your listeners and you focus on your message.399 Communicator for a Cyber-Age in Africa Annexure 4 Useful Websites Audio and Video Products www.bhphotovideo.com BBC News www.news.bbc.co.uk Bible Maps www.biblemaps.com Bible Materials www.biblegateway.com Books download www.gutenberg.org Catholic Materials www.catholic.org Catholic News Africa www.cisa.org Cell phone services www.gsmworld.com Christian news www.crosswalk.org Christian resources www.christianitytoday.com Classic Music www.classicalarchives.com CNN News www.cnn.com Computer Products www.tigerdirect.com Computer Utilities www.nirsoft.net Communication www.troatie.com www.expertvillage.com www.establishyourselfny.com www.norvax.com www.hp.com www.webporta.com www.companet.org http://news-service.com http://afgen.com/atr2.htmlwww.mhhe.com/lucas http://encarta.msn.com www.cellular-news.com http://en.wikipedia.org www.allacademic.com www.newint.org Communication and Relationships http://www.wcc-coe.org http://www.world4tomorrow.org http://www.cliffnotes.com Continental Philosophy www.baylor.edu Embassies www.embassyworld.com Free software www.giveawayoftheday.com Free Ware www.majorgeeks.com Freeware www.freeware4u.com General Knowledge www.cia.gov Homilies www.sermoncentral.org Media http://encarta.msn.com http://www.bizcommunity.com http://www.ncdot.org www.wikipedia.org/wiki/Media_influenc e www.wikipedia.org/wiki/House_style Paideia Archives (Philosophy) www.bu.edu Philosophy www.epistelinks.com Photographs www.photographysites.com Poems www.dreammeister.com Public speaking www.AmazingPublicSpeaking.com 400 Communicator for a Cyber-Age in Africa Questions www.answers.com Religious News www.religioustolence.org Saints www.allsaints.org Salesian Generalate www.sdb.org Scripture and Communication www.christianitytoday.org www.vatican.va www.catholiliturgy.com www.gospelDirect.com www.churchmedia.net www.preachinggodsword.org www.echurchdepot.org www.preachingtodaysermons.com www.sermons.com www.preachit.org www.preachingtoday.com www.managementhelp.org www.planware.org/strategicplan.htm SDB Africa www.donboscoafrica.org Sermons www.PreachingTodaysSermons.com Study, Note taking, etc. www.zotero.org Summary of Books www.bookrags.com Vatican www.vis.org www.vatican.va Catholic News www.catholic-hierarchy.org Homilies www.lectionary.org www.sermonwriter.com www.textweek.com Sharing files, pictures, etc. with friends www.myspace.com Search Sites a. Human Organized Search Sites www.yahoo.com www.looksmart.com www.about.com www.dmoz.org b. Computer Created Search Sites www.webcrawler.com www.excite.com www.northernlight.com www.alltheweb.com c. Hybrid Search Sites www.lycos.com www.altavista.com www.ask.com www.urbancool.com www.hotbot.com www.goto.com www.snap.com www.directhit.com www.google.com www.go.com www.search.aol.com www.search.msn.com www.search.netscape.com d. Metaserach Sites www.go2net.com www.savvysearch.com www.dogpile.com www.infind.co m401 Communicator for a Cyber-Age in Africa www.profusion.com www.thebighub.com www.c4.com e. Visual Search Sites www.quintura.com Browsers Mozzila Firefox Internet Explorer Opera Apple Safari Seamonkey Personal organizers Mozzila Sunbird Personal Information Manager Fox Remainders Add-ons Zotero Lclock Spellings Tinyspell wordweb Computer Maintenance Windirstat Advanced Window Care – 3 beta 2.01 Spy search and destroy Common plug-ins A Plug-in – also called a player or a viewer – is a programme that adds a specific feature to a browser, allowing it to play or view certain files. The common plug-ins are: Acrobat Reader www.adobe.com View Portable Document Format (PDF) files Flash Player www.macromedia.com View fancy graphics and Animation; hear sound and music Media Player www.microsoft.com See video; hear sound and music Real Player Plus www.real.com See video; hear sound and music Quick Time www.apple.com View animation and video Shockwave www.macromedia.com View animation and video Real Jukebox www.real.com Create music CDs and play MP3 music files Liquid Player www.liquidaudio.com Create music CDs and play MP3 music files402 Communicator for a Cyber-Age in Africa Annexure 5 Getting the Most out of Google WHAT GoGGLE inCLuDES • Over 5 billion pages • Does not index: more than the first 101 kilobytes (17,000 words or 22 pages) of a document; dynamically generated Web pages (“invisible web”) // if no one links to a page, Google is unlikely to list it! • Re-indexes every 28 days, compared to 7-11 days for All the Web (http://www.alltheweb.com) • “National” versions of Google: Google in U.S. (http://www.google.com) versus Google in U.K. (http://www.
google.co.uk) or Germany (http://www.google.de) SEARCH TECHniQuES • Google does not use natural language searching, so do not use a question as your search statement effect of bilingual education on students’ test scores’ => bilingual education AND test scores • Do not use non essential words when searching; also avoid words that a writer on the topic would not necessarily use e.g.
“articles about, “ “discussion of, “ “documentation on” born vs. birth => “John F. Kennedy was born” • Not case sensitive. New Mexico = new mexico • Phrase searching: Need to put quotation marks around units you want treated as such “human cloning” vs. human cloning • AND is default operator for connecting words (unless there are quotation marks) Iraq “weapons of mass destruction”=Iraq AND “weapons of mass destruction” • synonym operator ( ) looks for the search term plus any of its synonyms Google – guide = guide, tutorial, etc.
• “Tin feeling lucky” button tells Google to go directly to the first result for the search instead of showing a list of results; good for when you think the page you want is the best result for your search “Paul McCartney” + “I’m feeling lucky” gets http://ww\v.paulmccarlney.com • Google only looks at the first 10 words in the search box • Common words (stop words) excluded from searches: the, who, of, are, etc. Unless they are placed in quotes: “to be or not to be,” “the who” • Most punctuation marks and special characters are excluded: ? ; @, etc.
• Accents are used in searching: Schröder schroder • Use OR (¦) to connect variants of a search term: tahiti OR Hawaii = tahiti \ Hawaii • Proximity searching: wildcard (*) will match any word in a phrase enclosed in quotes George * bush = George W Bush george ** bush = George H. W. Bush • Not (-) exludes items having certain word(s) from the results list: dolphins -football • Advanced search page: Can limit search by language, file format (pdf, ps, doc, ppt, rtf), date, occurrences (anywhere, title, text, url, links), domain, and No filtering/Filtering using Safe Search • Page-specific search: From a given URL, can find other pages that are similar to or link to that page • “Search within results” option: Can do new search within only results of prior one • Can search Web, images, groups, directory, or news • Number range syntax: Using two periods (..) between two numbers finds any number within that range 1776..1781=1777, 1778, 1779, 1780 RESuLTS LiSTS • Spelling corrections suggested before start of results list *Suggestions NOT always right • Google automatically does stemming child bicycle helmet finds child, children, children’s, bicycle, bicycles, bicycle’s, bicycling, bicyclists, helmet, helmets *Use quotes or + to find exact word(s)403 Communicator for a Cyber-Age in Africa • Ranks by relevancy, but relevancy calculated by 100 or so closely guarded algorithms - Repeating same search word can change results - Results that have search terms nearer each other higher than other results snake grass finds the plant of that name before pages with “snake in the grass” - Results that have search terms in the same order as your search terms rank higher - PageRank lists results by the number and nature of the other pages linking to a page. Capable of being manipulated! • Preferences lets you customize the language of results, or number of results per page.
• Cache option: Google makes a copy of each page it indexes and stores it on a Google server. Google’s result list links to the “live” version of the page on its own server—but you can view the cached version to (1) get a better sense of why you found a page (it could have changed between the time it was indexed and the time you searched) and (2) speed up response time.
*Page owners can request pages be removed from cache. Does not cache more than 101 kilobytes of a page.
• Can view pages in other formats as HTML. Often a good idea for security reasons.
• Paid ads are listed ONLY in the column on the right side of the page titled “Sponsored Links” ADDiTionAL FEATuRES • Link to dictionary; definition option • Translation option • Calculator option • Stock quotes • Travel conditions: Enter three letter code followed by word airport: HLNairport • Search by number: • Google Answers: Can ask a question and get an answer from a person. People answering are NOT necessarily experts. You specify a fee of $2-200 per question answered and Google adds a $0.50 listing fee.
• Google Alert (http://www.googlealert.com): Runs specified Google search every day and email results • Google Viewer (http://Iabs google.com/gviewer.html): will show your results full-screen, one after the other, every 5 seconds • Searching “inside” selected books: http://print.google.com -looks at some 6,000 books, mostly Random House GooGLE-RELATED THinGS • For Google results updated today, yesterday, within the last 7 days, or within the last 30 days, use FreshGoo.com (http://www.FreshGoo.com) • Can search Google results between two specific dates at Pagan Finder’s Search Tool (http://wwvv.faganfinder.
com/engines/google.shtml) • Google Deskbar: Direct access to Google from the toolbar of your Web browser (for Windows, http://toolbar.
google.com/deskbar) (for Mozilla or Netscape, http://googlebar.mozdev.org) • Browser Buttons: Add buttons to your browser’s toolbar (http://www.google.com/options/buttons.html) • “Find in library option” when searching books: Links from Google to OCLC, creators of WorldCal • Soople (http://www.soople.com) as an easy way to do advanced searches on Google • MoreGoogle (http://www.moregoogle.com): Gives thumbnails of results pages404 Communicator for a Cyber-Age in Africa Annexure 6 Quotes Here are some quotes in no particular topic order. You are free to use them in any way – they are all from the public domain.
“The two most engaging powers of an author are to make new things familiar and familiar things new.” Samuel Johnson “Only you can be you. God designed each of us so there would be no duplication in the world. No one has the exact same mix of factors that make you unique. That means no one else on earth will ever be able to play the role God planned for you. If you don’t make your unique contribution to the Body of Christ, it won’t be made.” Rick Warren “The intelligent man is always open to new ideas. In fact, he looks for them.” Pr 18:15 “You don’t always have to chop with the sword of truth. You can point with it, too” Anne Lamott “A gentle word opens an iron gate” Bulgarian Proverb “You’ll always miss 100% of the shots you don’t take” “God doesn’t call the qualified, He qualifies the called” “Always drink upstream from the herd” Will Rogers “The ability to ask the right question is more than half the battle of finding the right answer” Thomas Watson “I don’t have to attend every argument I’m invited to” “People need fewer ‘ought-to’ sermons, and more ‘how-to’ sermons. The deepest kind of teaching is that which makes a difference in people’s day-to-day lives. Jesus spoke to the crowd with an interesting style. When God’s Word is taught in an uninteresting way, people don’t just think the pastor is boring, they think God is boring!” Rick Warren “It is the greatest of all mistakes to do nothing because you can do only a little” Sydney Smith “Instructions For Life: think twice about accepting the lowest bid” “We must learn to share the gospel in ways that show it is both GOOD and NEWS. The gospel is about what God has done for us and what we can become in Christ.” Rick Warren “He who limps is still walking” Stanislaw J. Lec “It’s not what you are that holds you back, it’s what you think you are not” Denis Waitley “We can believe almost anything if it be necessary to protect our pride” Douglas A. Thom “Adults are obsolete children” Dr. Seuss “Truth consists of having the same idea about something that God has” Joseph Joubert “Truth exists; only falsehood has to be invented” Georges Baraque “The world’s favorite verb is ‘get’. The verb of the Christian is ‘give’” Billy Graham “One of the blunders religious people are particularly fond of making is the attempt to be more spiritual than God” Frederick Buechner “Be tactful with those who are not Christians … Talk to them agreeably and with a flavor of wit, and try to fit your answers to the needs of each one.” Col. 4:5-6 (JB)405 Communicator for a Cyber-Age in Africa “The difference between adults and children is that adults don’t ask questions” American Proverb “You got to be careful if you don’t know where you’re going, because you might not get there” Yogi Berra “Some cause happiness wherever they go; others whenever they go” Oscar Wilde “I make progress by having people around me who are smarter than I am – and listening to them. And I assume that everyone is smarter about something than I am.” Henry Kaiser “If your head is wax, don’t walk in the sun” Ben Franklin “The flak is always the heaviest closest to the target” Boyd K. Packer “No trees were killed in the sending of this message. However a large number of electrons were temporarily inconvenienced.” “Take the first step in faith. You don’t have to see the whole staircase, just take the first step” Martin Luther King Jr.
“When you shoot an arrow of truth, dip its point in honey” Arab proverb “The person who says it cannot be done should not interrupt the person doing it” Chinese Proverb “If you think you are too small to be effective, you have never been in bed with a mosquito” Bette Reeves “Non-relational evangelism is a contradiction” Ed Stetzer “We are each of us angels with only one wing. And we can only fly embracing each other” Luciano De Crescenzo “The best way to show that a stick is crooked is not to argue about it or to spend time denouncing it, but to lay a straight stick alongside it” D. L. Moody “You never know till you try to reach them how accessible men are; but you must approach each man by the right door” Henry Ward Beecher “To win some we must be winsome” “Don’t be afraid to take a big step if one is indicated … you can’t cross a chasm in two small jumps” “Most people would like to be delivered from temptation but would like it to keep in touch” Robert Orben “You alone can do it, but you can’t do it alone” “Drinking beer is easy. Trashing your hotel room is easy. But being a Christian, that’s a tough call. That’s rebellion.” Alice Cooper “I no longer worry about being a brilliant conversationalist. I simply try to be a good listener. I notice that people who do that are usually welcome wherever they go.” Frank Bettger “A bird does not sing because it has an answer. It sings because it has a song.” Chinese Proverb “On the Web, all advantages are temporary, and you must keep innovating to stay ahead” Jakob Nielsen “Use your heads as you live and work among outsiders. Don’t miss a trick. Make the most of every opportunity. Be gracious in your speech. The goal is to bring out the best in others in a conversation, not put them down, not cut them out.” Paul, tentmaker “Relevance is not a substitute for the Gospel, but an entry point for it” E J Carnell406 Communicator for a Cyber-Age in Africa “God forbid that I should ever teach any adaptation of the Gospel. But I contend that we may serve it up in any sort of dish that will induce the people to partake of it.” Catherine Booth, Salvation Army “You will never be the person you can be if pressure, tension, and discipline are taken out of your life” James G. Bilkey “We attract hearts by the qualities we display; we retain them by the qualities we possess.” Jean Baptiste Antoine Suard “… the Wide World. And that’s something that doesn’t matter, either to you or me. I’ve never been there, and I’m never going, nor you either, if you’ve got any sense at all. Don’t ever refer to it again, please. Now then! Here’s our backwater at last, where we’re going to lunch.” Ratty “If you want to build a ship, don’t drum up the men to gather wood, divide the work, and give orders. Instead, teach them to yearn for the vast and endless sea.” Antoine de Saint Exupery “If you have knowledge, let others light their candles at it” Thomas Fuller “Most Christian literature … begins too far along the evangelistic process; it assumes that the reader has at least some basic knowledge of Christianity and biblical concepts.” Interlit Magazine “You can shear a sheep many times but you can skin him only once” Vermont proverb “The problem is not that there are problems. The problem is expecting otherwise and thinking that having problems is a problem.” Theodore Rubin “Twenty years from now you will be more disappointed by the things you didn’t do than by the ones you did do. So throw off your bow-lines. Sail away from the safe harbor. Catch the trade winds in your sails. Explore. Dream. Discover.” Mark Twain “Another belief of mine: that everyone else my age is an adult, whereas I am merely in disguise” Margaret Atwood “Don’t just throw the seed at the people! Grind it into flour, bake it into bread, and slice it for them. And it wouldn’t hurt to put a little honey on it.” Charles Spurgeon “We are the music makers, And we are the dreamers of dreams,Wandering by lone sea-breakers, And sitting by desolate streams; – World-losers and world-forsakers, On whom the pale moon gleams: Yet we are the movers and shakers of the world for ever, it seems.” Arthur O’Shaughnessy “It wouldn’t hurt to have a quick look? Would it? No-one will know!” any of us, using the Web “Stop! Look! Listen! Which secular newspapers, magazines, websites or broadcast media communicate their message honestly, compellingly and well? Why? How? Emulate them!” Internet Evangelism Guide “I have sometimes called this ‘double listening’. Listening to the voice of God in Scripture, and listening to the voices of the modern world, with all their cries of anger, pain and despair.” John Stott “ ... what I believe to be one of the major tragedies in the Church today. Namely, that evangelicals are biblical, but not contemporary, while liberals are contemporary but not biblical, and almost nobody is building bridges and relating the biblical text to the modern context.” John Stott “The person who knows he’s right never needs to ask questions” proverb “Insanity: doing the same thing over and over again and expecting different results” Albert Einstein “The single biggest problem in communication is the illusion that it has taken place” George Bernard Shaw “Words that soak into your ears are whispered ... not yelled” old farming saying407 Communicator for a Cyber-Age in Africa “You can catch more flies with honey than vinegar” old farming saying “You have a calling which exists only for you and which only you can fulfill” Dr Naomi Stephan “Anything I’ve ever done that ultimately was worthwhile initially scared me to death” Betty Bender “Evangelism is not a professional job for a few trained men but is instead the unrelenting responsibility of every person” D. Elton Trueblood “If we discover a desire within us that nothing in this world can satisfy, also we should begin to wonder if perhaps we were created for another world” C. S. Lewis “The soul never thinks without a picture” Aristotle “The Internet is the first medium that allows anyone with reasonably inexpensive equipment to publish to a wide audience. It is the first medium that distributes information globally at almost no cost.” Bill Gates “If the only tool you have is a hammer, you tend to see every problem as a nail” Abraham Maslow “If you talk to a man in a language he understands, that goes to his head. If you talk to him in his language, that goes to his heart.” Nelson Mandela “We are half-hearted creatures, fooling about with drink and sex and ambition, when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.” C S Lewis “The secret of getting ahead is getting started. The secret of getting started is breaking your complex overwhelming tasks into small manageable tasks, and then starting on the first one.” Mark Twain “I often went fishing up in Maine during the summer. Personally, I am very fond of strawberries and cream, but I have found that for some strange reason, fish prefer worms. So when I went fishing, I didn’t think about what I wanted. I thought about what they wanted. I didn’t bait the hook with strawberries and cream. Rather, I dangled a worm or grasshopper in front of the fish and said: ‘Wouldn’t you like to have that?’ Why not use the same common sense when fishing for people?” Dale Carnegie “When you are on the wrong train there is no point in running along the corridor in the opposite direction” Dietrich Bonhoeffer “The church is only the church when it exists for others” Dietrich Bonhoeffer408 Communicator for a Cyber-Age in Africa Annexure 7 Works of St. Augustine of Hippo, the African Genius St. Augustine of Hippo (354-430) from the African continent was one of the most prolific geniuses that humanity has ever known, and is admired not only for the number of his works, but also for the variety of subjects, which traverse the whole realm of thought. Augustine was born in the city of Thagaste, the present day Souk Ahras, Algeria, to a Catholic mother named Monica. He was educated in North Africa and resisted his mother’s pleas to become Christian. Living as a pagan intellectual, he took a concubine and became a Manichean. Later he converted to the Catholic Church, became a bishop, and opposed heresies, such as the belief that people can have the ability to choose to be good to such a degree as to merit salvation without divine aid. The form in which Augustine casts his work exercises a very powerful attraction on the reader. Bardenhewer praises his extraordinary suppleness of expression and his marvelous gift of describing interior things, of painting the various states of the soul and the facts of the spiritual world. His style of Latin language bears the stamp of his age. In general, his style is noble and chaste; but, says the same author, “in his sermons and other popular writings he purposely drops to the language of the people.” Autobiography and correspondence The Confessions are the history of his heart; the Retractations, of his mind; while the Letters show his activity in the Church. The Confessions (towards A.D. 400) are, in the Biblical sense of the word confiteri, not an avowal or an account, but the praise of a soul that admires the action of God within itself. Of all the works of the holy Doctor none has been more universally read and admired, none has caused more salutary tears to flow. Neither in respect of penetrating analysis of the most complex impressions of the soul, nor communicative feeling, nor elevation of sentiment, nor depth of philosophic views, is there any book like it in all literature. The Retractations (towards the end of his life, 426-428) are a revision of the works of the saint in chronological order, explaining the occasion and dominant idea of each. They are a guide of inestimable price for seizing the progress of Augustine’s thought. The Letters, amounting in the Benedictine collection to 270 (53 of them from Augustine’s correspondents), are a treasure of the greatest value, for the knowledge of his life, influence and even his doctrine. Philosophy These writings, for the most part composed in the villa of Cassisiacum, from his conversion to his baptism (388-387), continue the autobiography of the saint by initiating us into the researches and Platonic hesitations of his mind. There is less freedom in them than in the Confessions. They are literary essays, writings whose simplicity is the acme of art and elegance. The chief ones are: • Contra Academicos (the most important of all); • De Beatâ Vitâ; • De Ordine; • The two books of Soliloquies, which must be distinguished from the “Soliloquies” and “Meditations” which are certainly not authentic; • De Immortalitate animæ; • De Magistro (a dialogue between Augustine and his son Adeodatus); and • Six curious books (the sixth especially) on Music. General apology In The City of God (begun in 413, but Books 20-22 were written in 426) Augustine answers the pagans, who attributed the fall of Rome (410) to the abolition of pagan worship. Considering this problem of Divine Providence with regard to the Roman Empire, he widens the horizon still more and in a burst of genius he creates the philosophy of history, embracing as he does with a glance the destinies of the world grouped around the Christian religion, the only one which goes back to the beginning and leads humanity to its final term. The City of God is considered as the most important work of the great bishop. The other works chiefly interest theologians; but it, like the Confessions, belongs to general literature and appeals to every soul. The Confessions are theology which has been lived in the soul, and the history of God’s action on individuals, while The City of God is theology framed in the history of humanity, and explaining the action of God in the world. 409 Communicator for a Cyber-Age in Africa Other apologetic writings, like the “De Verâ Religione” (a little masterpiece composed at Tagaste, 389-391), “De Utilitate Credendi” (391), “Liber de fide rerum quæ non videntur” (400), and the “Letter 120 to Consentius,” constitute Augustine the great theorist of the Faith, and of its relations to reason. And indeed he, who so repeatedly affirms that faith precedes the intelligent apprehension of the truths of revelation -- he it is who marks out with greater clearness of definition and more precisely than anyone else the function of the reason in preceding and verifying the witness’s claim to credence, and in accompanying the mind’s act of adhesion. Controversies with heretics Against the Manichæans: • "De Moribus Ecclesiæ Catholicæ et de Moribus Manichæorum" (at Rome, 368); • "De Duabus Animabus" (before 392); • "Acts of the Dispute with Fortunatus the Manichæan" (392); • "Acts of the Conference with Felix" (404); • "De Libero Arbitrio" -- very important on the origin of evil; • Various writings "Contra Adimantum"; • Against the Epistle of Mani (the foundation); • Reply to Faustus (about 400); • Against Secundinus (405), etc.
Against the Donatists: • "Psalmus contra partem Donati" (about 395), a purely rhythmic song for popular use (the oldest example of its kind); • "Contra epistolam Parmeniani" (400); • "De Baptismo contra Donatistas" (about 400), one of the most important pieces in this controversy; • "Contra litteras Parmeniani," • "Contra Cresconium," • A good number of letters, also, relating to this debate.
Against the Pelagians, in chronological order, we have: • 412, “De peccatorum meritis et remissione” (On merit and forgiveness); • same year, "De spiritu et litterâ" (On the spirit and the letter); • 415, "De Perfectione justitiæ hominis" -- important for understanding Pelagian impeccability; • 417, "De Gestis Pelagii" -- a history of the Council of Diospolis, whose acts it reproduces; • 418, "De Gratiâ Christi et de peccato originali"; • 419, "De nuptiis et concupiscentiâ" and other writings (420-428); • "Against Julian of Eclanum” -- the last of this series, interrupted by the death of the saint.
Against the Semipelagians: • "De correptione et gratiâ" (427); • "De prædestinatione Sanctorum" (428); • "De Done Perseverantiæ" (429).
Against Arianism: • "Contra sermonem Arianorum" (418) and • "Collattio cum Maximino Arianorum episcopo" (the celebrated conference of Hippo in 428).
Scriptural exegesis Augustine in the “De Doctrinâ Christianâ” (begun in 397 and ended in 426) gives us a genuine treatise of exegesis. Several times he attempted a commentary on Genesis. The great work “De Genesi ad litteram” was composed from 401 to 415. The “Narrations in Psalmos” are a masterpiece of popular eloquence, with a swing and a warmth to them which are inimitable. On the New Testament: the “De Sermone Dei in Monte” (during his priestly ministry) is especially noteworthy; “De Consensu Evangelistarum” (Harmony of the Gospels -- 400); Homilies on St. John (416), generally classed among the chief works of Augustine; the Exposition of the Epistle to the Galatians” (324), etc. The most remarkable of his Biblical works illustrate either a theory of exegesis (one generally approved) which delights in finding mystical or allegorical interpretations, or the style of preaching which is founded on that view. His strictly exegetical work is far from equalling in scientific value that of St. Jerome. His knowledge of the Biblical languages 410 Communicator for a Cyber-Age in Africa was insufficient: he read Greek with difficulty; as for Hebrew, all that we can gather from the studies of Schanz and Rottmanner is that he was familiar with Punic, a language allied to Hebrew. Dogmatic and moral exposition The fifteen books De Trinitate, on which he worked for fifteen years, from 400 to 416, are the most elaborate and profound work of St. Augustine. The last books on the analogies which the mystery of the Trinity have with our soul are much discussed. The saintly author himself declares that they are only analogous and are far-fetched and very obscure. The Enchiridion, or handbook, on Faith, Hope, and Love, composed, in 421, at the request of a pious Roman, Laurentius, is an admirable synthesis of Augustine’s theology, reduced to the three theological virtues Several volumes of miscellaneous questions, among which “Ad Simplicianum” (397) has been especially noted. Numberless writings of his have a practical aim: two on “Lying” (374 and 420), five on “Continence,” “Marriage,” and “Holy Widowhood,” one on “Patience,” another on “Prayer for the Dead” (421). Pastorals and preaching The theory of preaching and religious instruction of the people is given in the “De Catechizandis Rudibus” (400) and in the fourth book “De Doctrinâ. Christianâ.” The oratorical work alone is of vast extent. Besides the Scriptural homilies, the Benedictines have collected 363 sermons which are certainly authentic; the brevity of these suggests that they are stenographic, often revised by Augustine himself. If the Doctor in him predominates over the orator, if he possesses less of colour, of opulence, of actuality, and of Oriental charm than St. John Chrysostom, we find, on the other hand, a more nervous logic, bolder comparisons, greater elevation and greater profundity of thought, and sometimes, in his bursts of emotion and his daring lapses into dialogue-form, he attains the irresistible power of the Greek orator. In Roman Catholic Church and the Anglican Communion, he is a saint and pre-eminent Doctor of the Church, and the patron of the Augustinian religious order. His feast is celebrated on 28 August.411 Communicator for a Cyber-Age in Africa Annexure 8 St. Francis de Sales – Patron Saint of Journalists Saint Francis de Sales is the Doctor of Authors and the Catholic Press. He is the Patron of Journalists and a superb model for overcoming temptation and depression.
Francis was born in the Duchy of Savoy, at the Château de Thorens to an aristocratic family in 1567. He was the first-born of twelve children, and his parents expected him to become a lawyer, enter into politics and carry on in the family’s tradition of prestige and power.
Francis was sent to college at an early age, attending first the colleges of La Roche and Annecy. From 1583 to 1588, Francis studied rhetoric and humanities at the college of Clermont, in Paris; it was here that he also began to study theology. Also while at Paris, Francis experienced a period of great despair, troubled by discussions of predestination and believing himself to be destined to be condemned to Hell. The experience affected him greatly and he grew ill, until he was suddenly freed from the despair upon kneeling before a miraculous image of Our Lady at St. Etienne- des-Grès. At this point, Francis knew his life would be dedicated to God.
After his studies at Paris, Francis went to Padua, where he studied law. In 1592, Francis graduated earning a Doctorate in both Civil and Church Law and was admitted before the senate as a lawyer. Francis was soon to be appointed as a senator when God guided his life in a different direction.
To the great disappointment of his father, Francis gave up a most promising civil career in favor of the priesthood. After his ordination, he was sent as a young missionary to the Chablais district of Savoy for four years. There he became famous for his pamphlets in defense of the faith. These writings are now collected into a book known as The Catholic Controversy. By the end of his missionary apostolate, Francis had persuaded about 72,000 Calvinists to return to the Catholic Church. Francis was ordained a bishop and named the Bishop of Geneva in 1602, but resided in Annecy (now a part of modern day France) since Geneva was under Calvinist control and therefore closed to him. He was never permitted to take his seat in the cathedral in Geneva. His diocese became famous throughout Europe for its efficient organization, zealous clergy and well-instructed laity - a monumental achievement in Francis’ time. Francis’ fame as a spiritual director and writer grew. He was persuaded by others to collect, organize and expand on his many letters addressing spiritual subjects, and to publish them under the title, The Introduction to the Devout Life. Since its first publication in 1609 this book has never gone out of print. It has always occupied a privileged position in the Church: no guide ever written provides so complete, so balanced and so practical an approach to the spiritual life. Written for the layman surrounded by worldliness, this is a masterpiece of mystical and devotional literature, by a great and much loved Doctor of the Church. This book does what many similar books fail to do, teach the reader to grow in holiness, step by simple step. St. Francis de Sales was a master psychologist, with a special gift for teaching practical morality. His writings are characterized by sublime common sense. Even non-Christians have admired his prose. Above all, he is a spiritual genius, and thus was made a Doctor of the Church. This book is truly medicine for the soul. Francis is often referred to as the ‘Gentleman’ saint because of his tremendous kindness and gentleness. Although Francis had special favorite religious and clergy friends, he identified with the laity enormously.. The saint contributed extensively to the church’s growth and development when heresy was rampant. He unstintingly gave to all most generously through his spiritual guidance and counsels. Because of his writings and the distribution of his pamphlet- literature, explaining true Catholic doctrine, he is the patron of journalists and the press. He is also the patron of the deaf. This is an unusual, distinct honor. Apparently Francis ministered to this group because of God’s will, had hearing difficulties or both. There are thousands who are deaf or hard of hearing and this saint can identify and associate with them. He can feel compassionate for them and nourish them with his superb counsels and spiritual advice. Our doctor had extraordinary sensitivity toward nominal disabilities. This included physical and spiritual disabilities. Journalists will benefit enormously today if they practice Francis’ advice and counsels. They should study his style, approach and message to become more sensitive, effective and credible. Francis was a masterful writer. One would imagine that his exquisite care in the leading and guiding of people came from his sweet and natural disposition and personality. Far from it! Francis confessed that he had to battle with his impatience for over twenty years. What appeared to be natural was rather grace and supernatural strength that he drew from prayer and reliance on God. 412 Communicator for a Cyber-Age in Africa Another reason why Francis is a master of leading others, especially in the practice of the love of God, is his understanding and experience of temptations. As a young priest, before he was named a bishop, Francis suffered from overwhelming temptations to despair. These assaults lasted longer than he could ever imagine. He admits that it was only by the power of God through his prayers to God’s Mother, Mary, both, at one of her shrines, and his continual prayers, that Francis received the grace to endure and overcome these awful feelings of hopelessness. Francis knew that Mary freed him. His sermons and writings on the Mother of God reveal a profound depth of perception, sensitivity and tender love for her and for all of the children of the church. He writes that Our Lady possessed reason and memory from her conception, that her soul was united at all times with Our Lord. One of thousands of Mary’s titles is Mother of the Church. The Vatican II Council reconfirmed this in 1981. She is also the Mother of Humankind. Francis’ sermon books about Mary are engrossing and astonishing. No one knew better the depth of despair and the way recovery was effective than Francis. No one can guide others better than the person who is both knowledgeable and can identify with the one being guided. Francis is a master working especially with those who are most in need of spiritual directions and guidance. He understood physical and spiritual conversions and healing. He spent years trying to control his temper. His well-to-do family upbringing and natural, French, disposition received in Savoy didn’t exactly prepare him for the virtues he needed. It was a struggle. His continual prayers for many years finally enabled him to gain mastery over his self and his impatience. Francis de Sales died on December 28, 1622, at the age of fifty-five. In addition to the works above, his published letters, sermons and conferences comprise approximately thirty volumes. His feast is celebrated on 24 th January. On this day every year, the Pope gives the message for the World Communication Day.
Born -1567 at Chateau of Thorens, Savoy Died - 28 December 1622 at Lyons, France; buried at Annecy Beatified - 8 January 1662 by Pope Alexander VII Canonized - 19 April 1665 by Pope Alexander VII413 Communicator for a Cyber-Age in Africa Annexure 9 DON BOSCO AND MEDIA 1. Don Bosco, a Publisher Don Bosco’s work as a publisher, and the considerable talent he showed in preparing and disseminating a whole range of texts, booklets and periodicals, has attracted the attention of quite a number of scholars. Don Bosco had two main motives for his publications. In the first place, he had always had a sort of secret passion for the press, for books, writing and publishing, which led him to a kind of feverish multiplication of undertaking booklets and periodicals. All this was done at a time when he lacked resources. It was also at this time that he set up his own printing houses which almost miraculously, were destined to grow and multiply. It is clear however, that this feverish passion was Don Bosco’s response to a problem which was produced by the social, political and cultural situation during those years: the problem was the need, which the Catholic party became ever more clearly aware of as the 19th century advanced, to create, develop and disseminate healthy reading or bouna stampa, as it was then called.
Don Bosco’s first booklets date from those years: his Cenni storici sulla vita del chierico Comollo appeared in 1844; Il divoto dell’ Angello custode and the Corona dei sette dolori di Maria followed in 1845, and the same year saw the first edition of the Storia ecclesiastica ad uso delle scuole. In 1846 there appeared, amongst other works, Le sei domeniche e lanovena di San Luigi Gonzaga, in 1847 the Esercizio di diduto per lapratica de’ suoi doveri negli esercizi di cristiana pieta. Finally, in 1848 he published Il Cristianoguidato alla virtu e alla civilta secondo lo spirito di san Vincenzo de’ Paoli. The next year in 1849, Don Bosco attempted, though with scant success, to launch a periodical for young people, ‘L’Amico dell gioventu’, with the subtitle, ‘A political and religious paper’. This publication appeared three times a week, but it had a brief and uncertain existence: 61 issues appeared between January and May of 1849. 2. Features of Don Bosco’s Contribution Any general view of Don Bosco’s contribution to the spread of popular culture must consider both its content and the educative aims, which largely inspired his works, as well as the methods and above all, the structures which he made use of. Don Bosco seemed to be aware of the problem and in his writings, he tried to center things round the main idea, which would unify the whole, so that it imparted an organized message.
Don Bosco attempted to weld together the people’s general moral sense and a vision of the Catholic Church as safeguarding the corporate life by organizing that life around symbols so central that they effectively provided a shared ideology. All this as noted, went hand-in-hand with an attempt to provide an answer to the restrictions imposed on the church’s institutional and cultural role by the secular state, and to the proliferation of different opinions that resulted amongst the faithful. In this attempt, he took as his starting point the basic, traditional features of the national, Catholic ethics.
The most significant thing about Don Bosco’s contribution to popular culture was his insistence that he would have nothing to do with politics. In this he was merely applying the strongly traditional principle that authority was rooted, like fatherhood, in nature and the divine will. He appeared to place the exercise of power in an inaccessible realm, quite extraneous to the interests of the ordinary people, whose duty was conscientious and submissive. This enabled Don Bosco to declare it possible to adapt to every kind of law and government and to show a fundamental loyalty that was very different from the subversive attitude of Catholic intransigence. He was also able to put into practice the principle that to be a good catholic and to be a good citizen were really one and the same thing, since good citizenship was included within the requirements of good personal behaviour and the practice of virtue, as proclaimed by catholic moral teachings.
Don Bosco was living through a most significant phase in the evolution of the catholic ethics. Two points stand out clearly: the emergence of what has been described as the ethics of productive labour, and insistence upon a model 414 Communicator for a Cyber-Age in Africa of sanctity that is within everyone’s reach and essentially linked with respect for the duties that are inseparable from one’s state of life and from one’s place in society. For Don Bosco, work took on a new and educative value, because it was no longer seen merely as a form of punishment to which we are condemned but as something more creative and personal, as well as being productive and discharging a duty to society. Don Bosco’s educational system works out when carried out with diligence and attention to detail. It eases labour, instills disciplined use of time, and helps the individual to appreciate the value of rules of discipline and collaboration. These qualities tend to develop in a productive, group process, where the market economy is already accepted but is counterbalanced by a spirit of solidarity and mutual support.
Within Don Bosco’s system of mass education, there are several original features that help to connect the work for example ethics with the call for a particular style of sanctity. In presenting models of holiness, Don Bosco did not favour only the saints who had achieved great things in the history of the church, he also pointed out a kind of personal sanctity that is within everyone’s reach without having to practice extraordinary virtues. All that is required is a strong will and strenuous perseverance in fulfilling the duties of one’s state of life as his cento biografico sup giovanetto magone Michele recommends.
3. The connection between mass media and Don Bosco’s institutional Framework He did not only see books as a channel of popular instruction, but also as that which could become educational tools at many levels. He also saw that through the world of Salesian communities, an institution that would be a major instrument in producing and disseminating the written word would be provided. Don Bosco understood that in any production of reading material for the masses, the fact that there was still a very small market for such material would have to be put into consideration. This was demonstrated in Piedmont by the unlimited circulation of the letture of valerio and of the amico della gioventu. He realized that the production of this material could be done only if it was subsidized by some organizations since the production costs were way beyond his reach.
Don Bosco’s first attempts at publishing were largely limited to school texts, even though they were advertised as useful to all classes of people. Examples of these were the storia sacra, the storia ecclesiastica, and later the storia d, Italia, as well as his dialogue on the decimal metric system. Alongside these were his books on piety and devotion, especially those written for his boys. In producing books, which were, for the most part, destined for use in schools, Don Bosco met the needs which the politicians were conscious of but had done nothing about for a long time.
After 1848 there was a change in the political and cultural climate. Liberty of the press, the steady secularization of the state and the spread of protestant propaganda all induced Don Bosco to begin publishing popular literature which would reach a wider public than did his scholastic texts. An example was the booklet collezione di buoni libri which Della religione cattolica published as a favour in September of 1849 by Reedi Botta. It was published every fortnight but was still too expensive. The Piedmontese bishops, especially bishop Moreno, with whom Don Bosco planned a small popular collection of books around 1852 to 1853, further encouraged and supported him in the venture. This was to give birth, in 1853, to the enterprise of the letture cattoliche.
The fortnightly (later monthly) booklet was pocket-sized and very cheap, costing between ten and fifteen cents. One could subscribe for 6 months. Cumulative subscriptions got big discounts. The series also included an annual almanac called two galantuomo.
Don Bosco was careful that the language should be very simple. He wanted the publication to be a tool to carry out religious instruction. It included content on the sacraments and catholic doctrine, scripture, church history, lives of saints, devotions, liturgy and worship, right down to edifying stories, especially about conversions. It was also accommodative and entered into polemics with the protestant sects (especially in the first ten years).
It discussed contemporary issues concerning the life of the church, such as Church possessions, the temporal power, civil marriage, the dogma of the Immaculate Conception, the Vatican council and so on, making use of a wide range of literary forms such as questions and answers, dialogues, stories, plays, presenting arguments etc. Don Bosco also attached great importance to individuals not only of catholic descendants, but also non-Catholics.415 Communicator for a Cyber-Age in Africa Annexure 10 Blessed Alberione: Apostle of Communication The History of the Society tied to the Charism of Founder Fr James Alberione founded the Society of St. Paul in 1914 to carry out a communications mission for the Church. His vision, spirituality, dynamic energy and profound insights have affected every aspect of the life of the Pauline Family.
Desire to serve the people of the new Century.
During the night between the centuries, December 31, 1900, the young seminarian, James Alberione along with his fellow students gathered in the Cathedral of Alba Italy. During that night, he resolved to do something new and wonderful for the Church of the Twentieth Century. At the time, many were complaining about the “evils” of the bad “press” and slowly an idea arose in his fertile mind that the press should be utilized for good and the human spirit nurtured by the truth and wisdom of the Gospel. His spirituality was recognized early on and he was appointed spiritual director of the seminary. There he saw the need of training priests in new and effective ways of pastoral ministry. Something beyond the traditional pulpit was needed to reach those who never attended church and who knew nothing about the faith.
He first founded a printing school for boys, a place where youngsters could learn a trade and produce some good literature while they were doing it. In 1914, he founded the Society of St. Paul a religious congregation dedicated to the communications Apostolate. The first religious profession of members took place in Alba Italy on October 5, 1921.
The congregation grew at an amazing speed. The work was such that Fr. Alberione realized it could not be handled by men alone. In 1915 he founded the Daughters of St. Paul to carry out the communications mission in close cooperation with the Society of St. Paul. Blessed Timothy Giaccardo was formed by Father Alberione and was his chief supporter. This holy priest, has been declared “Blessed” and is one step away from cannonization. Working with men like Fr. Giaccardo and demonstrating tireless energy, and a zeal for the Church, Fr. Alberione founded five religious congregations, four aggregated institutes, and organized the Pauline cooperators. He moved the Society of St. Paul’s headquarters from Alba Italy to Rome and from Rome sent his most able members around the world to found the congregation in as many countries as possible. The story of all these foundations is filled with heroism and self sacrifice. The fruit that was reaped for the Church is incalculable. In 1971 Father Alberione died. Pope Paul VI was at his bedside praying in thanksgiving in the name of the whole Church for God’s gift to us of this extraordinary man. He has been declared venerable by the Church and all the branches of the Pauline Family are confident that one day he will be officially declared a Saint.
Spirituality and Charism Blessed Alberione recognized the natural capacity of the media to permeate the lives of people and to reach large sections of society in every culture. He gave the Daughters of St Paul a specific mission of using the most effective and suitable means of communication available in each time and context to proclaim the Gospel. This involves the publication, marketing and distribution of books, music cassettes, CDs, videos, DVDs, magazines, periodicals and posters. They maintain bookshops and, where possible around the world, produce radio and TV programs, and publish web sites, all of which carry a Christian message. The spirituality and mission of the Daughters of St Paul is known as ‘Pauline’. Pauline prayer is characterized by the Hour of Adoration, or the Visit with Jesus in the Eucharist, and by a profound listening to the Word of God in the Scriptures. Pauline spirituality is rooted in the life and teaching of St Paul, the apostle who lived in intimacy with Christ and spent his energy and life proclaiming the Good News to all peoples. St Paul’s spirit of love for Jesus Master, his energy for the Kingdom, his spirit of thanksgiving and tireless dedication, inspire every Pauline with similar sentiments.
The presence of Mary, Queen of Apostles, in the life of Paulines inspired the same total availability to God that was Mary’s life-long attitude. Mary, who is the model of faith and love, leads us to Jesus Master and forms us for the mission of communicating God’s Word to the world. At the heart of Pauline spirituality and mission is God’s desire to live in intimate and loving communication with humanity, expressed in the birth of Jesus among us. The Daughter of St Paul recognizes communication as a gift, a call to relationship that is associated with the life-giving communication between the Father, Son and the Spirit in the Trinity. Communication pervades every aspect of our prayer, our ministry, the fruits of our ministry and our life in community.
Mission of the Society of St. Paul The objective of the mission is to put the totality of Christ in contact (as expressed in the title “Christ Divine Master of Life, Truth and Way”) with all human faculties (mind, heart and will) through the communication which is 416 Communicator for a Cyber-Age in Africa realized with the modern means. The methodology used includes the proposal of the Christian experience (dogma, moral and cult) and the presentation of all human realities in the Christian perspective.
The historical development of the Society of St. Paul follows the evolution of the media of communication. Initially, Fr. Alberione adopted the printed press; then he added cinema, radio, television and LPs. Presently, the Paulines are involved in the world of communication, preparing themselves to incarnate Christ Divine Master of the Way, the Truth and the Life in the “culture” created by the communications.
Following the indications of Fr. Alberione to always “put yourself forward”, the Paulines wish to be in the Church of the next millennium among the pioneers of a complete evangelical spirituality that knows to inculturate itself in global communications and multimedia. In fact, for Fr. Alberione and the Paulines, communication is not a simple aid to evangelization, but an original way of preaching, that reaches the masses which are far away from the parishes.
The Daughters of St. Paul: Called to Proclaim Jesus Venerable Thecla Merlo : Teresa Merlo first met Fr Alberione on 27 June, 1915. She agreed to collaborate with him and to help give life to his apostolic vision. From that time on, with tremendous faith and untiring trust, Teresa, who took the religious name of Thecla, assisted him not only in the foundation and formation of the Daughters of St Paul, but with the other Congregations of the Pauline Family and his many different apostolic works.
Sr Thecla’s example and courage, her intelligent and wise collaboration with Alberione, and her loving guidance of the sisters in her care won her the respect and love of all those who knew her. She died on 5 February, 1964, and the Church proclaimed her “Venerable” on 22 January, 1991.
Sr Thecla was one of the first followers of Fr Alberione and she played a fundamental role in his foundation project. She was one of the first nine young women to make their religious profession of vows in 1922 in the hands of Alberione as Founder of the Institute.
Fr Alberione appointed Maestra Thecla as Superior General of the feminine branch of his ‘‘house’ and, when the foundation received diocesan approval in 1929, she was given the title ‘Prima Maestra’ (first teacher). The story runs parallel to the story of the extraordinary development of the media in the 20th century, and to the story of the Church in this period. The Daughters of St Paul began in Northern Italy in 1915, when Fr Alberione first gathered around him a small group of young women and girls whom he prepared to carry out the printing apostolate. He asked Sr Thecla Merlo to be our first Superior General. The faith and guidance of these two remarkable leaders provided the firm foundations of our Order, allowing it grow from strength to strength over the following decades.
The beginnings were humble. They started out by printing and distributing Bibles and catechisms in a time when the Bible was not well known, nor its prayerful study encouraged among Catholics. The editorial and publishing aspect of the ministry quickly developed and soon afterwards our radio ministry evolved. In time they opened Book Centres so that people could easily find good Christian reading material and resources for their spiritual hunger. The criteria for choice of content were always made with the view to promote the human and spiritual growth of the person. In the early 1930s the Sisters began to move out from Italy so that, following the example of St Paul, they could continue their mission in every corner of the earth. Today, the Sisters can be found in every continent and in 50 different countries. This international aspect of the Order encourages a great love and respect for the diversity among cultures, with an emphasis on inculturation. Over the years, the ministry has continued to develop and change as society has also changed. Their Founder encouraged them to learn and make use of the new forms of media as they emerged. This spirit of change and adaptability is essential to the character of the Daughters of St Paul. It gives them a positive outlook on the future and the courage to welcome the challenge of speaking about God in new ways to the people of each new generation. This great work had been foreseen in 1918 when Fr. Alberione, addressing a small group of his first youth, inspired by the Holy Spirit, said: “Lift up your eyes, look up on high and see the great tree of which no one can see the top: this is our House, which is really a great tree (Alberone); your are but the roots. In fact, the actual house is the root of this great tree. You are at the foot of a great mountain, go up, look out, the horizon is the whole world”. Today, the Paulines throughout the world, give thanks to the Lord for having given to His Church this tireless apostle.
Blessed Alberione: Mass Communicator ( María Ruiz Scaperlanda) On April 27, Father Alberione was beatified in Rome at a ceremony attended by many of the 10,000 men and women around the globe living his vision. Referring to his explicit media apostolate, Pope John Paul II referred to Father Alberione as “the first apostle of the new evangelization.” Members of the Pauline family agree. That’s why they believe Blessed Alberione makes a prime can didate for the job of patron saint of the Internet. And thanks to the Daughters of St. Paul, their founder and new saint already has his own web site, www.alberione.com.
As Father Alberione said to his communities in 1960: “The press, motion pictures, radio and tele vision today constitute the most urgent, most rapid, and most efficacious means of Catholic aposto late. It could be that the future reserves other, bet ter, means. But, for the present, it seems that the heart of the apostle can desire no better instru ments for giving God to souls and souls to God.” Father Alberione “was the first in the Church to understand the importance of global communi cation,” explained Sister Kathryn James Hermes, director of electronic publishing for the Daughters of St. Paul. Because Father Alberione believed that every form of communication “needed to be put at the service of evangelization, he would be the first to 417 Communicator for a Cyber-Age in Africa say that evangelization with the Internet is not primarily about transmitting information. One must live the message, be a witness, offer testi mony to what he or she has seen of the face of Christ.” Father Alberione emphasized to the members of the Pauline Family that “the pulpits from which they would preach the Word of God would be the pressrooms and editorial offices and recording stu dios,” Sister Hermes said. The preaching of the Paulines would “reach beyond the churches and schools and touch the countless people who would never think of entering a church or seeking out a priest or Religious for advice [by] reaching into the homes, automobiles, computers and market places of the world, inviting people to know Jesus, the Way, the Truth, and the Life.” “If [Blessed] Alberione were alive today, he would be using the Internet. We’re simply continuing his legacy, as apostles of Christ in the culture of com munications.” Sister Hermes Sources: www.stpauls.it/istit/ing/default.html www.daughtersofstpaul.com/jamesalberione/visiontoday/spirituality4com.html 418 Communicator for a Cyber-Age in Africa Annexure 11 POPE JOHN PAUL II AND THE MEDIA 1) The Young Wojtyla and Media In the year 1939, Karol Wojtyla was studying in Jagiellonian University when Germany invaded Poland. Nearly two hundred professors at University were arrested and deported by the Nazis. Wojtyla, a university student who knew several of the professors, reacted by beginning clandestine studies and cultural resistance activities. Within a year, he had written two religious and therefore subversive plays. Through the play he managed to reach many people and in that way they fought against the Nazis. As a young priest, Father Wojytla served as an enormously popular parish priest.He joined the faculty of the Catholic University of Lublin, the only Catholic university behind the Iron Curtain, and kept writing plays, poem cycles, essays, and books. As chaplain to the university students, the professor priest initiated intellectual, liturgical, cultural, and pastoral innovations that rebutted Weigel points out, “the effort by Poland’s Stalinist rulers to reinvent the country’s history and culture.” In 1942, aware of his call to priesthood, he began courses in the clandestine seminary of Krakow, run by Cardinal Adam Stefan Sapieha, archbishop of Krakow. At the same time, Karol Wojtyla was one of the pioneers of the “Rhapsodic Theatre,” also clandestine. His most important Documents include 14 Encyclicals, 15 Apostolic Exhortations, 11 Apostolic Constitutions and 45 Apostolic Letters.
He promulgated the Catechism of the Catholic Church in the light of Tradition as authoritatively interpreted by the Second Vatican Council. He also reformed the Eastern and Western Codes of Canon Law, created new Institutions and reorganized the Roman Curia. In his capacity as a writer, he published five books of his own: “Crossing the Threshold of Hope” (October 1994), “Gift and Mystery, on the fiftieth anniversary of my ordination as priest” (November 1996), “Roman Triptych” poetic meditations (March 2003), “Arise, Let us Be Going” (May 2004) and “Memory and Identity” (February 2005) 2) John Paul ii and Media in Different Stages of His Life (selection of instances) The Years 1938-39: While studying at University he joined the “Studio 38”, experimental theater group founded by Tadeusz Kudli_ski.
February 1939: Met Jan Tyranowski, tailor, and a man of profound spirituality, shaped by the Carmelite School. Introduced Wojty to the writings of John of the Cross and Teresa d’Avila.
February, 1940: Participated in the underground theater directed by Tadeusz Kudli_ski.
November 1 1941: First presentation of Król Duch (The Spirit King) by Jiliusz S_owacki March 1943: He took the lead role of “Samuel Zborowski” by Juliusz S_owacki making his first appearance on the theatrical scene. It is also his last appearance in the world of theater (Clandestinely; they preform in the house of a group of friends).
1950: He started his publications.
January 1960: Dissertation published by the Academy of Sciences (Towarzystwo Naukowe) of the Catholic University of Lublin: “Evaluation of the Possibility of Constructing a Christian Ethic based on the System of Max Scheler”.
During 1960: First edition of “Love and Responsibility” (ed. by TNKUL).
January 31 - April 6 1960: Participated in the work on Schema XIII, Gaudium et spes on the Church in the contemporary world (Ariccia, 31 January 31 - February 6; Rome, February 8-13; Rome, March 29 - April 6).
January 8 1971: Convoked the Preparatory Commission of the Archdiocesan Synod of Kraków.
Spring, 1971: Wrote and published in the diocesan bulletin “Notificationes” plans for a Provincial Synod.
During 1972: Published Foundations of Renewal: A Study on the Implementation of the Second Vatican Council, which reflects his efforts to educate the people of his archdiocese on Vatican II, (Published by PTT).
February 8-9, 1975: First National Assembly of Physicians and Theologians, convoked by Cardinal Wojtyla at Kraków.
February 27, 1975: Gave a paper (“Participation or Alienation?”) at an international study seminar of phenomenology in Fribourg. 419 Communicator for a Cyber-Age in Africa 3) During His Papacy On October 16, 1978, after the very brief reign of Pope John Paul I, Wojtyla was elected pope, taking the name John Paul II. He was enthroned on October 22, 1978. His election as the first non-Italian pope in 455 years typified a globalization of the Roman Catholic Church’s central administration that had been underway for a generation. The new pope believed that the Catholic Church needed to avail itself to all the modern media of mass communication to maintain the faith and enthusiasm of its members. A man of unusual physical energy, John Paul embarked on a grueling schedule of public appearances at the Vatican and in almost every part of the world. The crowds loved him, and he responded warmly to their adulation. He traveled widely, increasing the international character of the papacy. In the first decade alone of his pontificate, he visited 50 countries, in spite of the physical setback caused by his being shot at St. Peter’s Square on May 13, 1981, by a Turkish terrorist. Despite his increasing age and frailty, he continued to travel until nearly the end of the papacy, visiting 129 nations during 104 trips abroad. In 1998, for example, he visited Cuba, in 1999, he visited Romania and Georgia, becoming the first pope to visit predominantly Orthodox countries. In 2000, he visited the Holy Land. In 2001, he retraced St. Paul’s missionary journeys in Greece, Syria, and Malta and visited Ukraine and in 2002, he visited Azerbaijan, Bulgaria, Canada, Guatemala, and Mexico. He expanded international representation in the College of Cardinals and Roman Curia.
He, John Paul II, started the world youth day. “World Youth Day is an international gathering of young people from every continent and nation, created by Pope John Paul II. Every second or third year, the celebration is held in a different location around the world. In 2005 the youth of the world gathered in Cologne, Germany for the 20th International World Youth Day.” A charismatic, forceful, and multilingual man whose own faith was marked by deep piety and mysticism, John Paul II humanized the papacy and managed to connect personally with the many thousands that gathered whenever he visited a foreign land. The days of his last illness, his lying in state and his funeral drew millions to Rome and Vatican City, where large, often emotionally demonstrative crowds affirmed one last time how greatly he had altered the nature of the papacy and the world’s expectations of a pope. John Paul II was not only the most traveled pope in history, he spoke eight languages. He started to learn Spanish after he became the pope. He was also quick to use the media and technology to his advantage. In the early years of his papacy, he steered the Vatican into satellite transmissions and producing video cassettes. While other popes stayed close to Rome, remote and seemingly unapproachable, John Paul’s wide-ranging appearances, enhanced by an actor’s sense of theate, became worldwide events news. 4) The Vatican Television Center The Vatican Television Center (CTV) was created in 1983. In November 1996, it was officially recognized as an organization fully associated with the Holy See. The principal aim of CTV is to contribute to spreading the universal message of the Gospel by using television to document the Pope’s pastoral ministry and the activities of the Apostolic See (From the Statute of June 1st 1998). The main services offered by CTV are the following: live broadcasts, production, archiving, and daily assistance to other broadcasters.
• Live Broadcasts Every year CTV conducts around 130 live broadcasts of events inside the Vatican (the Angelus, the Pope’s General Audience and other events or celebrations). In addition, there are live broadcasts associated with the Holy Father’s trips in Italy and abroad. Live broadcasts are transmitted by other Catholic television networks. On request by international TV networks, CTV can coordinate satellite link-ups in order to relay the signal anywhere in the world. On an experimental basis, the Angelus is currently transmitted directly from the Vatican via Intelsat towards America every Sunday. CTV is also promoting a project which includes the interactive and multimedia diffusion of certain major events marking the start of the Third Millennium.
• Daily Services CTV covers the daily public activities of the Holy Father and the main events that take place within the Apostolic See. It distributes this footage to the press agencies and television stations that request it. CTV also distributes footage shot as part of the papal entourage during the Pope’s trips abroad and coordinates special duplications centers within the press centers on these trips. Inside the Vatican, CTV offers assistance and facilities to foreign correspondents (TV crews, video and audio assistance, satellite broadcasts, editing facilities, etc.).420 Communicator for a Cyber-Age in Africa • Production CTV has produced numerous documentaries over the past ten years of Pope John Paul II’s pontificate on the Vatican and the Basilicas of Rome. These have been broadcast on television and distributed on home video, often in other language editions, including English and Spanish. Since Easter 1998, a weekly (25-minute) magazine program entitled “Octava Dies” is rebroadcast nationally by Italian Catholic networks and globally in “natural sound” by APTN. The Italian and English-language versions can be heard on this Internet site.
•Archives CTV manages a temperature and humidity controlled area housing a video archive with over 10,000 cassettes and approximately 4,000 hours of video recordings of Pope John Paul II documenting his pontificate since 1984. Television networks and documentary producers from all over the world constantly request access to this archive. A computerized filing system means the footage can be easily consulted according to subject matter, date, etc. Private individuals can request copies of CTV video recordings and productions on VHS by contacting the Vatican Television Center office, which is open from 9 to 13, Rome time, Monday to Saturday .421 Communicator for a Cyber-Age in Africa GLOSSARY CoMMuniCATion, CoMPuTER, FiLM AnD MuLTiMEDiA 720p The scanning system of DTV (Digital Television). The p stands for progressive, which means that each complete television frame consists of 720 lines that are scanned one after the other.
1080i The scanning system of HDTV (High Definition Television). The i stands for interlaced, which means that a complete frame is formed from two interlaced scanning fields.
AC ’97 (Audio Codec ‘97): This is the audio standard/architecture developed by Intel in 1997. It delivers multi-channel 16-bit, 48 KHz recording and playback, with optional support of 18-bit and 20-bit resolution and up to 96 KHz sampling frequency (stereo). AC ’97 is widely used in on-board audio, modems and sound cards.
Academy of Motion Picture Arts and Sciences Awards The coveted annual award, the “Oscar,” which is presented to the best of the best.
Accelerated Graphics Port (AGP): The AGP (Accelerated Graphics Port) slot on the computer motherboard is designed specifically for AGP graphics cards. AGP 8X can provide 16 times the bandwidth of the common 32-bit PCI slot. AGP is currently being phased out in favor of PCI Express on PC systems. This is an expansion slot specially for graphics cards, offering high bandwith.
Acculturation A process of cultural transformation initiated by contacts between different cultures.
Action “Action” is called during filming to indicate the start of the current take.
Actor/Actress The “talent” who plays the role of a character.
A-D convertor Anamorphic lens: A lens similar to a wideangle lens except it only enhances the width and not the height, creating a widescreen aspect ratio.
Adaptation Rewriting of fact or fiction for film presentation, usually in the form of a completed screenplay, or a proposal treatment.
Advanced Technology Attachment (ATA) ATA is the acronym for Advanced Technology Attachment, and it has become an industry standard hard drive interface for 15 years. ATA uses a 16-bit parallel connection to make the link between storage devices and motherboards, and is also called PATA (Parallel ATA) to distinguish it from the newer SATA standard. In additional, ATA is also known as IDE or EIDE (Enhanced Integrated Drive Electronics). Currently the two most popular standards for ATA hard drives are the ATA-6 (which is also known as Ultra ATA 100 or Ultra DMA 100) and ATA 133. The maximum bandwidth for the former is 100MB/s, and 133 MB/s for the latter.
Advanced Technology Extended (ATX) Developed by Intel in 1995, ATX (Advanced Technology Extended) was designed to replace the AT/Baby AT form factor. An ATX motherboard is essentially a Baby AT motherboard rotated 90 degrees within the case with a new mounting configuration for the power supply so that the IDE connectors are closer to the drive bays and the CPU is closer to the power supply and cooling fan. There are many variants of the ATX form factor for smaller boards (such as microATX and Flex ATX), usually providing the basic rear layout but reducing the board size and the number of expansion slots.
Advertising Those forms of PR and marketing communication aimed at the influencing and /or promoting purchasing behaviour with regard to the services and products of the organization. Successful advertising is based on principles such as 422 Communicator for a Cyber-Age in Africa “ perception is the only reality”, “one pictures is more powerful than a thousand words”, “emotion is what triggers action”. Advertising tools range from billboards and TV spots to direct mail. Aerial Shot Camera shot from the point-of-view of an airborne craft, such as an airplane or helicopter.
Affixes One or more sounds or letters attached to the beginning or end of a word or base: prefixes and suffixes.
Allegory Symbolic representation of abstract themes through characters, action, and other concrete elements.
Alliteration Repetition of the initial consonant sounds in stressed syllables or words in sequence; a “sound device” Analogy An expression showing similarities between two things. Anamorphic Optical system which creates a widescreen image from a standard image.
Angle Relationship between the camera and the subject(s) of the shot.
Annotation Comment specifying the source of each script element that is not wholly fictional, including all characters, events, settings, and segments of dialogue.
Antagonist Villain of the film or script who is in conflict with the protagonist.
Antecedent The word, phrase, or clause to which a pronoun refers, understood by the context.
Anticlimax Anything that happens in the final few moments of a film that dulls down the story crescendo and leaves the audience feeling let down and unsatisfied.
Antihero Protagonist who has pronounced personality or character defects or eccentricities which are not usually associated with the hero archetype.
Aperture Measure of the width of the opening allowing light to enter a camera. The apparent diameter of a lens viewed from the position of the object against a diffusely illuminated background is called the “effect aperture”. The ratio of focal length of a lens to its “effective aperture” for an object located at infinity is called the “relative aperture”, or “f/ stop”. Higher apertures allow more light to enter a camera, hence darker scenes can be recorded. Conversely, lower apertures allow less light to enter, but have the advantage of creating a large depth of field.
Apron Stage space in front of the curtain line; also called the front stage.
A.S.A.
Sensitivity to light which measures the film’s speed. (Example: ASA 400.) “ASA” stands for American Standards Association.
Aspect ratio The width-to-height ratio of the screen or the image upon it.
Assemble editing The linear editing process of cutting together a film by copying scenes, one-by-one, from tape to tape.
Attitude(s) Learned predisposition to respond favorably or unfavorably toward an object.423 Communicator for a Cyber-Age in Africa Audience A group of individuals attending to a common media.
Audio dub Some camcorders allow you to leave an audio track free so that you can dub extra audio onto your footage later without disturbing the original sound. Useful for adding narration.
AVi (Audio Video interleaved) A file format used for storing video footage on a computer.
Balanced Technology Extended (BTX) As the next-generation successor to the ATX form factor, the BTX (Balanced Technology Extended) form factor specifies a new layout for heat-generating components on the motherboard, to allow in-line airflow for system cooling, reducing the number of fans needed, offering thermal headroom for future high power ºcomponents, and enabling a broader range of standards-based system designs. There are smaller-sized BTX form factors as well, such as microBTX and picoBTX.
Barn Doors Hinged metal flaps attached to tops and/or sides of lighting devices in order to control the light, create desired shadows, or block unwanted shadows Base light Even, non-directional (diffused) light necessary for the camera to operate optimally.
Basic input output System (BioS) The BIOS (Basic Input/Output System) refers to the program/software code residing in a ROM chip. It provides the basic instructions for booting up your computer and controlling computer hardware so other software programs such as the operating systems can be loaded and executed. It allows communication between the hardware and OS. This is where all the system settings are configured and stored. A BIOS can be upgraded if new features arrive.
Batch capture The process of telling an NLE system the specific start and end points of several pieces of footage that you want imported from your camcorder. Batch capture allows you to spend time on other jobs while your computer takes control of your Camcorder and imports the footage that you have asked for.
Batten Pipe or long pole suspended horizontally above the stage, upon which scenery, drapery, or lights may be hung.
Beat Directional word used to indicate a pause in an actors speech or action.
Best Boy Chief assistant, usually of the gaffer, but more often lately used as a general term for the second in command of a group.
Bit The smallest piece of digital information. There are eight bits to a byte. Black Comedy Comedy in which the humor is derived from subjects which are typically considered “serious”, or for which humor is usually considered as unsuitable: death, war, misery.
BLC (Backlight Correction) A function that boosts the gain of subjects lit from the rear to avoid an unwanted silhouette effect.
Blockbuster Movie which is a huge financial success; $100 million or more.424 Communicator for a Cyber-Age in Africa Bluetooth Named after a Danish king, Bluetooth is a wireless data transfer method that allows compatible devices to communicate with each other. For example, a Bluetooth laptop could use a Bluetooth mobile phone to access the internet. Body Double A body which is used for “doubling” the actor’s body in certain scenes; i.e.: nudity shot.
Boom Microphone Long pole with a microphone on the end.
Bounce Card Silver or white card that is used to bounce light onto a subject.
Box-Office Measure of the total amount of money paid by movie-goers to view a movie.
Brainstorming A technique designed to foster group productivity by encouraging interacting group members to express their ideas in a noncritical fashion. Bridge A generic term for an A-D converter.
Broadband A generic term for high-capacity internet services, such as ISDN or ADSL, that can deliver information up to 10 times faster than the usual combination of a 56K modem and phone line.
Burn The process of permanently writing information to a recordable CD or DVD. Bus The bus often refers to a data pathway (sometimes called the power pathway) which transfers data (or power) between computer components inside a computer system or between different computers. For example, there is a front side bus to connect the CPU to the chipset, and there is the PCI bus to connect the chipset to PCI devices.
Byte A quantity of digital information. There are eight bits to a byte, 1,024 bytes to a kilobyte etc Call Sheet Listing of which actors will be required for which scenes, and when they will be required.
Capture card A board fitted to a computer that allows video to be captured to the hard disk via IEEE1394 (Firewire/i.Link) cable, and sent back to the camcorder after editing.
Cast A collective term for the actors appearing in a particular movie.
Catharsis Greek word, usually translated as ‘purgation,’ which Aristotle used in his definition of tragedy, referring to the vicarious cleansing of emotions in the audience through their representation onstage.
CCD (Charge Coupled Device) The imaging chip that registers the light coming through the lens with varying degrees of electrical charge that are used to recreate the picture.425 Communicator for a Cyber-Age in Africa Chipset The term “chipset” (sometimes called core logic) often refers to the two main chips on the motherboard: the Northbridge and the Southbridge. The Northbridge and Southbridge are sometimes combined. This is called single- chip design.
Choreographer Individual who plans and directs dance sequences within a movie.
Chroma Color information in a video signal, consisting of hue (phase angle) and saturation (amplitude) of the color subcarrier signal.
Chroma Key Process of overlaying one video signal over another by replacing a range of colors with the second signal.
Chrominance Video can be split into separate components – chrominance and luminance – or colour and brightness, respectively.
Chronemics The study of how people perceive, structure, and use time as communication. Cinematographer Individual with expertise in the art of capturing images either electronically or on film stock through the application of visual recording devices and the selection and arrangement of lighting.
Citation Attribution, or method of acknowledgment of source material used by an author; common citation styles include MLA, APA, and Chicago Claymation Animation of models constructed from clay or plasticine.
Cliffhanger Moment of high drama, frequently used at the end of serials.
Close-up (Cu) Shot in which the subject is larger than the frame; approx. from the top of chest to top of head.
Codec An abbreviation of compressor/decompressor: a tool for reducing the file size of video by compression. Codecs use algorithms to discard certain data and save only the important changes. These algorithms are later used to reconstitute the image. Codecs can be either hardware or software, with examples including Discreet Cleaner and Cinepak. Colloquialism A common word or phrase that is used in everyday speech; colloquialisms may be specific to a geographic region; authors use colloquialisms to develop characterization Communication . Communication is an activity in which a sender transmits a message, with or without the aid of media and vehicles, to one or more receivers, and vice versa. The way in which communication takes place is referred to as the communication process. The ideal form of communication is a two way process aimed at mutual understanding, sharing of values and action Compensation With regard to writers, the money paid for writing services or for the sale of a screenplay. Also called “consideration.”426 Communicator for a Cyber-Age in Africa Complementary Metal-oxide Semiconductors (CMoS) In motherboards the CMOS (Complementary Metal-Oxide Semiconductors) refers to the chips that contains the basic start-up information for the BIOS. Component Component video separates the chrominace and luminance signals of a video and processes them separately to give sharper and richer images.
Composite Composite video processes chrominance and luminance simultaneously, but at a lesser quality than component. Compression The process of making files smaller by discarding unnecessary data, creating a ‘shorthand’ version of the data to be used to reconstitute the picture later.
Connotation The attitude and emotional feelings associated with a word or idea Coverage Performed by a reader, this process involves a script synopsized, reviewed, and evaluated with respect to the story, character development, plot development and so forth, and then rated, with the intention of informing others as to whether or not the script is worthy of further consideration.
CPu (Central Processing unit) The processing unit of your computer, such as a G5 or Pentium 4. Essentially a microchip with a basic understanding of the words ‘yes’ and ‘no’. By performing millions of calculations per second, the processor does your computer’s ‘thinking’.
CPu Socket The CPU socket or slot is the interface of both the processor and the motherboard. The processor’s socket type must match the motherboard’s CPU socket to be installed properly. For example, an LGA775 processor must be installed on an LGA775 motherboard.
Credit The authorship given to a written work in the entertainment industry. For film: “Story by,” “Screenplay by,” and “Written by.” For TV: “Created by,” Story by,” and “Teleplay by.” Cross shot (X/S) Similar to over-the-shoulder shot, except that the camera-near person is completely out of the shot.
Cue sheet Prompt book marked with cues, or a list of cues for the use of technicians, especially the stage manager.
Culture the customary beliefs and social norms of a group; the totality of socially transmitted behavior patterns, arts, beliefs, institutions, and all other products of human work and thought characteristic of a community or population Cut In filming, to change from one shot to another immediately. In directing, called by the director to stop action by the performers, camera, and audio equipment. In film editing, to eliminate unwanted portions, visual or audio, of a film.
Cutaway Shot of something outside the frame which can be used to hide an edit CMYK Cyan, magenta, yellow, black; often called process colors; a color model used to optimize images for printing in which all colors are described as a mixture of these four colors.
Data-rate The amount of data per second in a video, or the speed at which a device such as a DVD burner can write or read data from a disc.427 Communicator for a Cyber-Age in Africa Decode To analyze spoken or graphic symbols of a familiar language to ascertain their intended meaning Defragment Regular writing to and deleting from your hard disk can result in information being scattered all over the disk. Defragging reorganizes the information to store files in adjacent clusters.
Depth of Field Measure of the range along a camera’s line of site in which objects will be in focus.
Device control The ability to control a camcorder or deck from within a piece of editing software, allowing you to run the camcorder without touching it.
Dialect A representation of the language spoken by the people of a particular place, time, or social group Diffusion Diffusion is a process by which an innovation is communicated through certain channels over time among members of a social system.
Digital Video interface (DVi) DVI (Digital Video Interface) is a display/monitor interface standard. There are three types DVI: DVI-I (digital and analog), DVI-D (digital only) and DVI-A (analog only). Many current display devices use DVI to receive video signals, such as LCD monitors and projectors. For compatibility with these display devices, most video cards today equip the DVI port as a standard output port.
Diopter Adjustable part of camera viewfinder which compensates for individuals eyesight.
Dissolve Editing technique whereby the images of one shot is gradually replaced by the images of another.
Dolly Small truck which rolls along dolly tracks carrying the camera and some camera crewmembers.
Dope Sheet List of scenes from the script that have already been filmed, or a list of the contents of an exposed reel of film stock.
Double Data Rate (DDR) DDR (Double Data Rate) SDRAM sends and receives data twice as often as common SDRAM. This is achieved by transferring data on both the rising edge and the falling edge of a clock cycle.
Download The process of importing a file from a remote location to your own computer.
Dpi Dots per inch; standard of measurement for the resolution of images. The higher the DPI, the higher the resolution.
Driver Software that makes a particular peripheral device such as a printer or scanner work with your computer. Usually supplied with the device in question, but often downloadable.
Drop Frame Type of SMPTE time code designed to exactly match the real time of common clocks. Two frames of time code are dropped every minute, on the minute, except every tenth minute. This corrects for the fact that video frames occur at a rate of 29.97 per second, rather than an exact 30 frames per second.428 Communicator for a Cyber-Age in Africa Drop-out The loss of information from a signal. Commonly used to refer to the loss of frames when transferring video from tape to hard drive, but also used to refer to malfunctions in a camcorder CCD when noticeable chunks of pixels are missing from an image.
Dual in-Line Memory Module (DiMM) The most common type of memory module is the DIMM (Dual In-Line Memory Module), which is capable of transferring 64 bits of data per cycle.
Dubbing Technique of combining multiple sound components into one.
DV (Digital Video) Currently the most popular format for consumer video recording, DV has superseded analogue formats thanks to its higher quality and minimal generation loss.
DVD (Digital Versatile Disc) A high-capacity disc on which video or data can be stored. Video is usually stored in the compressed MPEG2 format. Competing types of recordable DVD include +R/RW, -R/RW and RAM, which vary in size, capacity and compatibility. The differences are primarily in the way information is burnt to the disc grooves, the land between the grooves, and the pits in the land.
Dynamic Random Access Memory (DRAM) The memory cells of DRAM (Dynamic Random Access Memory) memory modules require constant refreshing because they utilize both transistors and capacitors. Capacitors lose the values they store as time elapses without refreshing.
EDL (Edit Decision List) Usually, however not necessarily, a computer-generated list that records the location of all the shots in a project and keeps track of the changes made to them. Helpful in reconstructing a rough cut from higher quality footage.
E-Movie mode A term originally evolved by Panasonic but now used generically to refer to highly compressed, low-resolution video stored to a memory card for emailing. Most E-Movie modes record in MPEG or MPEG4.
Enhanced integrated Device Electronics (EiDE) The new generation EIDE (Enhanced-IDE), supports hard drives with over 50 GB of data and allows for data transfer rates that are over twice as fast as the original IDE. Most boards can support four EIDE devices, although some can handle eight.
Enunciation Clear pronunciation and articulation of words Epilogue Speech by one of the performers to the audience after the conclusion of the play.
Ethos Aristotelian concept associated with persuasion; the personal character of the speaker. Extension A three-letter suffix that allows you and your computer to distinguish between different types of file. Examples include.
MOV (QuickTime), .JPG (JPEG photo) etc.
Exterior (EXT.) Used in a slug line, indicates that the scene occurs outdoors.429 Communicator for a Cyber-Age in Africa External communication . All forms of communication that are geared towards external target groups. There are two types of external communication: press communication (or media relations) and communication aimed at the general public or specific external target groups.
Extreme Close-up (ECu) Shot in which the subject is much larger than the frame. Provides more detail than a close-up.
Extreme Long Shot (ELS) Camera cue in direction used to describe a shot taken by a long distance from the subject Feature Movie at least 60 minutes long intended for theatrical release or script at least 90 pages long.
Fiction imaginative narrative in any form of presentation that is designed to entertain, as distinguished from that which is primarily designed to explain, argue, or merely describe Fill Light After the key light (primary light) is set, a fill light softens the shadows created by the key light.
Film noir Describes a genre of film which typically features dark, brooding characters, corruption, detectives, and the seedy side of the big city.
Firewall A safety feature that comes with many computers and network servers that prevents outside computers tampering with machines on the network. Firewalls aren’t always capable of keeping up with be the ingenuity of hackers and virus writers and can interfere with your ability to stream video files, but are a useful tool.
Firewire Apple’s term for an IEEE1394 cable and its associated devices, often used as a generic term. Newer, faster versions of Firewire are known as Firewire 800 after the higher data rate.
First Draft As set forth in the Writers Guild of America Minimum Basic Agreement, a first complete draft of any script in continuity form, including dialogue.
Fish-eye lens An extremely wide-angle lens that can take in a huge panoramic view but distorts the edges of the image.
Flag Aperatus consisting of a black cloth on a frame that blocks part of a light source.
Flare Pattern of light that washes out a film roll at the start and end of the roll. Another type of flare is a “lens flare” which occurs when light hits the lens and causes the image to be foggy.
Flash memory Memory devices, usually removable, with no moving parts. Data such as small video files, MP3s, digital still photographs and suchlike can be stored on flash memory on one device and transferred to another. Examples of flash memory include Compact Flash, Memory Stick, SD Card and MMC.
Focal Length A measurement of the magnification of a lens indicated in millimeters.430 Communicator for a Cyber-Age in Africa Focus Sharpness of an image, or the adjustments made on a camera necessary to achieve this.
Focus group A major tool for listening is the use of focus groups. A focus group is a non-directive type of interviewing a specific social group: a segment of consumers, voters or stakeholders in a policy issue.
Follow spot Large, powerful spotlight with a sharp focus and narrow beam which is used by an operator to follow principal performers as they move about the stage.
Foot Candle Simply, a measurement of light. The formula is “the light of one candle, one foot away.” Footage Amount of film that has been shot or the entirety of exposed film.
Form Factor In computing, form factor is an industry term for the size, shape and format of computer motherboards, power supplies, cases, add-in cards and so on. The ATX and BTX form factors are the most prevalent form factors today.
Formal communication Formal communication in general is exchange of information that adheres to the rules and standards that apply to the formal relation between organizations or between the organization and the individual.
Frame Individual picture image which eventually appears on a print OR in video: A complete television picture made up of two fields, produced at the rate of 29.97 Hz (color NTSC), or 30 Hz (black & white NTSC).
Front-Side Bus (FSB) This is the speed at which the CPU communicates with the system memory, faster the better.
F-Stop A scale that measures the size of the opening of an iris. The traditional scale runs: 1.4, 2, 2.8, 5.6, 8, 11, 16, and 22. The smaller the number, the larger the opening of the iris, allowing more light. Conversely - the larger the number, the smaller the iris, allowing less light.
Gel Generic name for colour filter put in front of spot lights or flood lights to give the light beam a specific hue.
Generation loss The loss of quality associated with each generation away from a master copy. For example, a first-generation copy will be of higher quality than a second, and so on.
Genlock A device used to synchronise separate signals being broadcast together. For example, video and graphics.
Genre Categories used to classify literature (e.g., fiction, non-fiction, poetry , drama, film) GiF Graphics Interchange Format; a compressed image format. GIF was the first commonly used image format on the Web, but it has been largely replaced by JPEG.
Hard disk The large magnetic disk within a computer upon which programs and files are stored.431 Communicator for a Cyber-Age in Africa HD (high-definition) A relatively new video format of very high quality. Often touted as a potential replacement for film, HD is only just starting to take off in the UK.
High Definition (HD) Audio Developed and released by Intel in 2004, the HD Audio (High Definition Audio) specification replaced the AC ’97 specification. HD Audio based hardware can deliver up to eight sound channels at 192 kHz/32-bit quality, which is far better than AC ’97. In addition, HD Audio prevents the occasional glitches or pops sometimes present in other audio solutions by using dedicated system bandwidth for critical audio functions.
Horizontal resolution The number of alternate vertical black-and-white lines that can be displayed before blurring into each other horizontally. Horizontal resolution is a good indicator of the picture detail a camcorder can record and play back. DV can usually resolve around 520 lines, as opposed to VHS which weighs in at around 250.
Hot shoe A powered accessory shoe on a camcorder for mounting lights, microphones etc, where they can draw power from the main battery or be controlled by the buttons on the camcorder.
Hot-pluggable The term for devices that can be plugged into a computer and used without the need to restart the computer. i.Link Sony’s term for the IEE1394 cable and its associated devices.
iDE (integrated Device Electronics) It is the most widely-used hard drive interface on the market. The fancy name refers to how the IDE technology “integrates” the electronics controller into the drive itself. The original IDE standard could only support hard drives containing up to 540 MB of data. The new standard, EIDE (Enhanced-IDE), supports hard drives with over 50 GB of data and allows for data transfer rates that are over twice as fast as the original IDE.
iEEE1394 A technical name for the Firewire standard that comes from the Institute of Electrical and Electronic Engineers. IEE1394 now has a new standard, often referred to as Firewire 800 that is nearly twice the speed of the original Firewire standard.
information Information is the deliberate and systematic transfer of knowledge by means of processed facts and data aimed at opinion forming or decision making. input / output (i/o) I/O (Input / Output) often refers to the connection or interface between your computer system and other internal or peripheral hardware devices. insert editing A cut that replaces a section of video but leaves the original audio intact. Ideal for reaction shots and cutaways.
Jargon Technical terms, acronyms, and language used by people of the same profession or specialized interest group Jitter Jarring movement and colour errors at the top of a video image caused by poor timing. Very rare in digital video.
JPEG A standard for compressing still photographic images. Originally named after the Joint Photographic Experts Group.432 Communicator for a Cyber-Age in Africa Jump cut A noticeable change in framing or perspective between two edits, causing the subject to appear to ‘jump’ from one position to another. Usually considered a mistake, but often used to good dramatic effect Jumper It is a small block (approx .250” wide x .312” long x .125” thick with two holes running lengthwise which are connected with a metal structure), or the functionally equivalent electronic “interconnect”; used to enable, disable, or select operating parameter on a motherboard or other PCB by either electrically connecting two pins on the PCB (closed) or separating them (open - only one pin is covered or the jumper is removed).
K.i.S.S principle A basic principle of communication advising that messages should be as short and simple as possible (an abbreviation for keep it short and simple). Kelvin Color temperature scale created by Lord Kelvin.
Key Grip Chief of a group of grips, often doubling for a construction coordinator and a backup for the camera crew.
Key light The main light used on a subject, influencing the intensity of the rest of the scene’s lighting.
Keyframe One of a series of marked frames in a video that allows for complicated effects to be simplified. By marking the state of the effect at certain keyframes, the effects software can be left to figure out what comes in-between.
Kicker A light used to create definition or highlighting between a subject and its background.
Kinesics Sometimes referred to as “body language”; any movement of the face or body that communicates a message. LAnC An edit control socket found on many cams that can simplify assemble editing by sending tape counter information from the camcorder to the VCR.
Lavaliere A small microphone that is clipped onto clothing.
Linear editing The process of assembling a film by copying shots to tape sequentially .
Lobbying Lobbying or public affairs are a specialized form of public relations. It refers to those activities aimed at building up and maintaining informal relations with formal decision-makers.
Local-Area network (LAn) A LAN (Local-Area Network) is a computer network that connects PCs, workstations or other LANs and networks to enable data and device access and sharing. It is used to cover a small local area such as a home, office or small group of buildings. Current LANs are most likely to be Ethernet (wired) or Wi-Fi (wireless) based.
Logos Aristotelian concept associated with persuasion; proof or apparent proof provided by the words used in the speech. Long Shot (L.S.) Camera cue indicating a shot taken from a distance.433 Communicator for a Cyber-Age in Africa Luminance One of the two separate components of video, the other being chrominance. Luminance refers to the brightness of video.
Lux A measure of ambient light. Daylight is usually around about 10,000 lux. Some camcorders can operate at as little as 0 lux.
Macro A function that allows a camcorder to remain focused on an object extremely close to the lens. Good for shooting small items.
Mass communication. The process by which a complex organization, with the aid of one or more machines, produces and transmits public messages that are directed at large, heterogeneous, and scattered audiences. The channels of mass communication. [D] Sociologically speaking in modern times the ‘community’ has been replaced by a ‘mass’, a set of autonomous and disconnected individuals, with little sense of community.
Matte Artist Individual who creates artwork (usually for the background of a shot) which is included in the movie either via a matte shot or optical printing.
Metadata Information about a piece of video that isn’t actually the sound and vision itself. Includes compression ratios, television standards etc.
Metaphor Figurative language that makes a direct comparison between two unlike things; a comparison that does not use the connective words “like” or “as” Microdrive A storage device developed by JVC, similar to a computer hard-disk drive. As small and portable as a Flash memory card, but with a much higher capacity.
Montage A rapid succession of shots, through the use of visual editing, which creates the artistic look of a scene.
Motherboard The principle printed circuit board assembly in a computer; includes core logic (chipset), interface sockets and/ or slots, and input/output (I/O) ports. Printed circuit board (PCB) - a thin, laminated sheet composed of a series of epoxy resin and copper layers and etched electronic circuits (signal, ground and power) Motion-JPEG A compression method that applies JPEG-style compression to moving images.
MPEG A compression standard for moving images, named after the motion (sometimes ‘Moving’) Picture Experts Group. Works by storing critical frames and the differences between them as opposed to the full footage. Variations include MPEG1 (a lower quality compression used in VCDs), MPEG4 (used for email video), and MPEG2 (used on DVDs). The compressed audio format MP3 is derived from MPEG.
Multimedia Creation of products, mainly software, that may involve the combination of written text, visual imagery, film, and/ or music.
Musical Production whose dramatic story structure includes unrealistic episodes of musical performance and/or dancing.
niCad batteries Nickel cadmium batteries are losing favor as a power source for personal electronics because of the frequent need for recharging.
niMH batteries Rechargeable Nickel metal hydride batteries can store up to 50 percent more power than NiCad batteries, making them ideal for digital cameras.434 Communicator for a Cyber-Age in Africa nLE (non-Linear Editing) The process of using a computer or ‘one box editor’ to construct a film from footage saved to a hard disk. Because non- linear editing doesn’t involve working with the original material it is non-destructive, allowing you to experiment with your footage and work in any order you wish before saving the completed project and sending it back to tape.
nose Room Space between the subject’s face and the edge of the frame (when the subject is in a profile position). Generally, 2/3rds in front and 1/3rd behind.
nTSC (national Television Standards Committee): A television standard used in the US and Japan that creates images over 525 lines at 30 frames per second. Often sarcastically referred to as ‘Never Twice the Same Colour’. oCR software Optical character recognition software, included with some modern scanning and all-in-one devices, allows text to be read from paper documents and then be converted into text that a computer can understand and manipulate in a word processing program.
off-line Using low-res copies of footage to assemble a rough edit of a film prior to constructing a more polished version using high-quality equipment.
oHCi (open Host Controller interface) An agreed standard that allows different manufacturers to produce compatible equipment, drivers and software.
onomatpoeia A sound device in which the word echoes or suggests its meaning, so that sound and sense are reinforced (e.g., hiss, splash, zap, whoosh, etc.) PAL (Phase Alternating Line) A television standard used in Europe, Asia, Africa and Australia that uses 625 lines at 25 frames per second.
Paralanguage Vocal (but nonverbal) dimension of speech; the manner in which something is said rather than what is said.
Parallel Port It is a port similar to the serial port but with faster bi-directional transfer. Usually used for printers and scanners. Originally called LPT, the Parallel Port is an interface in a computer system where data is transferred in parallel. It has been replaced by the USB port, and is considered to be a legacy port.
Patch A small computer program added to a larger one to remedy defects.
PCi Express PCI Express is the latest computer bus following PCI and AGP. PCI Express can come in several physical configurations to offer a variety of maximum bandwidths. PDF Portable document format; allows users to send formatted documents to be easily viewed and printed.
Peripheral Component interconnect (PCi) The PCI (Peripheral Component Interconnect) bus is a computer bus type used to connect computer peripherals. Most PCI buses in a PC system work at 33MHz with a 32bit bit-width. This allows it to deliver a bandwidth of 133MB/s. This is a 32-bit expansion slot used for the majority of expansion cards other than graphics adapters. This is industry standard expansion slot.435 Communicator for a Cyber-Age in Africa Peripherals External devices attached to a computer such as printers, scanners etc.
Personification Figurative language in which a non-living or non-human thing (animal, plant, object, natural force, emotion, idea) is endowed with human senses, characteristics, and qualities Phoneme Smallest part of spoken language that makes a difference in the meaning of words Pixel (Picture Element) The smallest element of an image on a monitor or in a digital photo.
Plagiarism Use of another author’s words or ideas as if they are one’s own, without citing or giving credit Plot The action or sequence of events in a story; a plot is comprised of five basic elements: exposition, rising action, climax, falling action, and resolution PictBridge PictBridge allows digital cameras, camcorders, and other image-capture devices to connect and print directly to photo printers and other output devices; no PC is required.
Poise The appearance of ease, self-confidence, and self-control in one’s manner Premiere The first official public screening of a movie, marking the opening.
Program AE mode A preset combination of exposure, white balance and shutter speed settings designed to deal with certain types of shooting situation.
Prologue Introductory speech delivered to the audience by one of the actors or actresses before a performance begins.
Prop Object on the set used by an actor, e.g. phones, guns, cutlery, etc.
Public relations (PR) The PR of an organization is aimed at systematically promoting its objectives and priorities.
QuickTime A media player and file format invented by Apple, renowned for its quality and lack of popularity.
Rack Focus Changing (racking) the focus on the focus ring while shooting.
RAM (Random Access Memory) The short-term memory of your computer that holds the information needed to run programs and the information being used by those programs.
Real time As opposed to run-time, real-time video editing means that you don’t have to wait for effects or titles to be rendered by the computer – you can use them and see their effects immediately.436 Communicator for a Cyber-Age in Africa Rendering The process of your computer working out all the changes made to a piece of video by an effect and applying them. Faster processors render more quickly, and certain capture cards include separate processors for handling rendering.
Rhyme Sound device marked by the repetition of identical or similar stressed sounds Rhythm A sound device characterized by the musical quality created by a pattern of stressed and unstressed syllables Ribbon Microphone High-quality, highly sensitive microphone for critical sound pickup. Produces warm sound.
Scart A 21-pin plug used for connecting items of AV equipment. Sometimes known as a Euro-connecter or E1. Not all Scarts use all 21 pins.
Scene Continuous block of storytelling either set in a single location or following a particular character.
Score The musical component of a movie’s soundtrack.
Script A written work detailing story, setting, and dialogue. A script may take the form of a screenplay, shooting script, lined script, continuity script, or a spec script.
SECAM (Sequential Couleur Avec Memoire) Television standard, used in France, Iraq and Iran. Sequel Movie that presents the continuation of characters and/or events of a previously filmed movie.
Serial Advanced Technology Attachment (SATA) SATA (Serial ATA) is an interface standard for connecting hard drives to computer systems, and is based on serial signaling technology. The advantages over PATA include longer, thinner cables for more efficient airflow within a computer chassis, fewer pin conductors for reduced electromagnetic interference, and lower signal voltage to minimize noise margin. Shotgun Mic Highly directional microphone that may be hand-held or mounted on a boom.
Simile Figurative language in which two unlike things are compared, using the words “like” or “as” Slang Informal words or phrases used in casual conversation Small Computer System interface (SCSi) SCSI (Small Computer System Interface) is a standard interface for transferring data between devices and computers. Thanks to its outstanding ability to compartmentalize diverse operation, SCSI is very suitable for multitasking operating environments. Sony/Philips Digital interface (S/PDiF) S/PDIF (Sony/Philips Digital Interface) is a digital audio interface widely used in consumer electronics and sound cards. 437 Communicator for a Cyber-Age in Africa Stakeholders Stakeholders are those people or organizations which are vital to the success or failure of an organization or project to reach its goals.
Storyboard Sequence of pictures created by a production illustrator to communicate the desired general visual appearance on camera of a scene or movie.
Streaming Streaming media is played as it downloads from the internet and is simultaneously discarded from RAM, making playback quicker and avoiding unnecessary hard-disk clutter.
Strip light Several self-contained lamps arranged in a strip.
Stunt Double Stunt performer who specifically takes the part of another actor for a stunt.
Subplot A smaller story within the larger story Symbol Representation of an idea.
Symbolism An object that holds a figurative meaning as well as its literal meaning; something that stands for something else; a representation of an abstract meaning Synergy A proposition underlying systems theory which maintains that the whole is greater than the sum of its parts. Talent Collective name for all performers or actors who appear regularly on video.
Telecine The machine used to transfer film to video, and to reduce widescreen footage to pan-and-scan.
Theme The underlying or implicit meaning, concept, or message in a text TiFF Tagged Image File Format; an image format popular among Apple Macintosh owners, graphic artists, and the publishing industry.
Time Code System of numbering each frame of video with a unique address divided into hours, minutes, seconds and frames.
Treatment A movie in prose form, anywhere from 15-60pp, which details a blow-by-blow summary of the story (important details of each scene, action, and character) told in present tense and generally with no dialogue.
T-Stop Used to measure the actual amount of light that is striking the film in a select lens; such as a zoom lens. The “t-stop” is in red on the aperture ring. It is not to be confused with “f-stop” (which is a mathematically measurement) and is in white on the aperture ring.
Tungsten Color temperature of artificial light (3200K). Tungsten balanced film is to be used for indoor shooting and if used outdoors (w/o a filter) will give the exposed image a light blue hue.438 Communicator for a Cyber-Age in Africa unique Selling Point – uSP . Something that sets your product or service apart from your competitors’ in the eyes and minds of your prospects universal Serial Bus (uSB) The USB (Universal Serial Bus) port is a popular I/O interface used for connecting computers and peripherals or other devices. It is capable of supporting up to 127 daisy-chained peripheral devices simultaneously. The latest USB 2.0 specification can deliver 480Mbps data transfer bandwidth. This is the successor to serial and parallel ports. USB offers 12Mbits/sec transfer and the ability to hot swap. The latest version is USB 2.0 upload The process of transferring files from your PC to a remote server.
VBR (Variable Bitrate) The ability to customise the data-rate for a piece of digital information according to the capabilities of the end users machine or the recording capacity of the media.
VCD (Video CD) An inexpensive alternative to DVD, comprising of MPEG1 footage stored on an ordinary CD. Slightly lower quality than VHS and nowhere near the quality of DVD, VCDs are extremely popular for video piracy and very easy to make.
Vector A directional screen force. There are graphic, index and motion vectors.
Video Graphics Array (VGA) D-Sub This is the interface from your video card or integrated video connector and the system display monitor. This 15-pin VGA (Video Graphics Array) output port (aka D-sub) finds widespread usage and is used to connect a computer to CRT monitors and LCD monitors that support analog input. Digital signals must go through RAMDAC conversion before being sent through the D-Sub port as it is capable of only analog input.
Visualize To picture the people, places, and/or actions that an author describes in text; a reading strategy to increase comprehension of text.
Voice-over (V.o.) Indicates that dialog will be heard on a movie’s soundtrack, but the speaker will not be shown. The abbreviation is often used as an annotation in a script.
White Balance A color camera function which determines how much red, green and blue is required to produce a normal-looking white.
Widget A device that is used to re-enable the DV input on many camcorders to allow signals to be recorded via the Firewire socket. This input is often disabled in order to remove camcorders from the more expensive VCR tax bracket. Widgets are harder to find these days due to threatened legal action by camcorder manufacturers. Can be a cheap alternative to buying a two-way enabled camcorder, but will invalidate the warranty.
Wiggle lights Piece of lighting equipment which can change direction, focus, colour, and shape of the lighting beam by remote control.
Wildtrack Sound recorded independently from the pictures for later dubbing.
Wipe Editing technique in which images from one shot are fully replaced by the images of another, delimited by a definite border that moves across or around the frame.
Xenophobia An individual’s irrational and obsessive hatred of people perceived as different and foreignCommunicator for a Cyber-Age in Africa XLR connector An input used for audio recording found on higher-end camcorders. Provides significantly better sound quality than ordinary 3.5mm mic jacks.
YuV Component video comprising of luminance (Y) and two colour difference signals (U and V).
Z-axis Indicates screen depth. Extends from camera lens to horizon.
Zoom Shot in which the magnification of the objects by the camera’s lenses is increased (zoom in) or decreased (zoom out/ back).
Zoom mic A microphone that adjusts its pickup pattern in relation to the zooming of the lens.
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