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МЕДІАОСВІТА В СИСТЕМІ ПІДГОТОВКИ СОЦІАЛЬНИХ ПЕДАГОГІВ

100%

Грінченко М.

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nr 5(59)

425-435

EN

In the article the content of media education in the system of the future social teacher training is revealed, its constituents are characterized. The features of the introduction of media education in the training of the social teacher in the information society are described; curricula and discipline training of social workers in the school are examined, proposals for improving professional training taking into account global trends and transformations of modern society are presented. The purpose of the article is the rationale for media education in the system of social workers’ training. Methods of research – analysis of information sources; synthesis of the components of information sources on the issue of media education and training of social workers, comparing university curriculum educational qualification of Bachelor, Specialist and Master; specification – in determining the specific media education of social workers; summarizing the data. Examples of introduction of media education in higher education institutions of Ukraine are given, and international experience of media education, basic forms and methods of work are studied. The necessity of introduction of media education as integrated and individual courses in the curriculum training of social workers is proved. The practical significance of the study is to determine the most effective means of training in terms of media education and critical thinking as social workers, professionals, and future social and educational activities. In the article the results of studying the introduction of media education in modern educational process in higher education institutions of Ukraine are given, conclusions about the possibility of introducing media education courses in curricula of specialty social pedagogy and social work are made. The integration of educational media regulatory elements in the course of the cycle and creation of some specific disciplines are the priorities of media education and as a result – media literacy of social workers, which further will effectively implement their professional knowledge and skills. The prospect for further research is considered in the development of specific courses “Social worker’s media education” and “Fundamentals of media literacy of a social worker” for the implementation of the state education system as legal subjects. We believe that in Ukrainian society there is an urgent need to develop specific implementation methods and organizational forms of media education that would help improve the quality of social workers training, contributed to the improvement of youth socialization.

2

Znaczenia usytuowane w kontekście rozproszonym. Tropami kulturowej historii postprawdy

100%

Solska E.

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nr 1

143-166

EN

Post-truth is examined as a cultural phenomenon and a dispositif, emphasizing the need to diagnose its multilateral presence, particularly within the realm of new media and technology. The historical and contemporary semantic these concepts’ context and domains of application are examined, taking into account the primary clue in the cultural history of the post-truth phenomenon, namely its longstanding presence in the “old history” of civilization characterized by political structures, techno-science, and the influential power of myth orchestrated by specialists in persuasion techniques, while acknowledging the fact that new media appear merely as neoteric in this regard. Within this framework, the expansive classification of post-truth media politics is delineated, characterized by emerging disinformation technologies and the erosion of trust in scientific discourse. The Kantian inquiries posed at the conclusion – regarding what can be known, what ought to be done, and what should be anticipated – are already integrated within the response to confront the “post-truth regime”. This response is encapsulated in the equation: the state of knowledge of contemporary humanity equals new media and new technologies, which, notwithstanding their role in engendering the issue, also offer a pathway to its resolution.

PL

Postprawda analizowana jest jako fenomen kulturowy i forma dyspozytywu, wraz z postulatem aktualnego diagnozowania jego wielostronnej obecności, szczególnie w przestrzeni nowych mediów i nowych technologii. Omawia się przy tym historyczne i obecne konteksty znaczeniowe oraz obszary użytkowania tego konceptu, rozpatrując stwierdzenie stanowiące główny trop w historii kulturowej zjawiska postprawdy, iż jest to wątek długiego trwania w dziejach cywilizacji struktur politycznych, technonauki i więziotwórczej mocy mitu zarządzanej przez specjalistów technik perswazji, zaś nowe są tu tylko nowe media. W tym kontekście określa się najbliższy rodzaj medialnej polityki postprawdy, której różnicę gatunkową stanowią nowe technologie dezinformacji i podważania zaufania wobec nauki. Postawione na koniec pytania kantowskie: co można wiedzieć, co należy czynić i czego się spodziewać, są już częścią odpowiedzi w radzeniu sobie z „reżimem postprawdy”, zawartej w równaniu: kondycja wiedzy współczesnego człowieka = nowe media i nowe technologie, które stwarzając problem, dostarczają też sposobów jego rozwiązania.

3

100%

Pawlus T.

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nr 2

47-65

XX

Spotykane w literaturze przedmiotu oraz w dyskursie publicznym pojmowanie kultury popularnej jako synonimu kultury masowej jest – w moim przekonaniu – nie do przyjęcia. Nie można zaprzeczyć, że takie podejście może prowadzić do „uporządkowania” obrazu zjawisk kulturowych poprzez wskazanie ich obszarów „pozytywnych” – kultura elitarna (wysoka) i obszarów „negatywnych” – kultura ludowa/masowa (niska). Jednakże nie da się też zaprzeczyć, że jest to czarno-biały obraz, który w zasadzie wyklucza optymistyczną refleksję wobec kultury popularnej, stanowiącej fenomen rzeczywistości społecznej współczesnego świata. Dzisiejszy uczestnik kultury bardziej wybiera niż odbiera przekazywane komunikaty. W takiej perspektywie kultura popularna jest źródłem emancypacji, ponieważ istnieje wiele „kultur prawomocnych” oraz sposobów odczytania komunikatów kultury „popularnej”. Jakkolwiek jednak by było, granice między kulturą elitarną (wyższą) a kulturą popularną (niższą) ulegają procesualnemu zacieraniu, zmianie i ponownemu nakreśleniu. W takim duchu argumentuje między innymi Jerzy Szacki, który stwierdza lapidarnie i dosadnie zarazem, że „popularną bywa nie tylko ewidentna tandeta, elitaryzm zaś nie stanowi żadnej gwarancji poziomu”. Człowiek współczesny żyje i funkcjonuje w świecie dynamicznego rozwoju mediów elektronicznych, co umożliwia wpływ odbiorców na różnorodne treści i formy przekazu kulturowego. Świat medialny tworzy zasadnicze ramy dyskursu publicznego, w którym coraz bardziej popularne staje się określenie homo medius.

EN

The equation of the term „popular culture” with „mass culture”, as seems has become common practice not only within the framework of public discourse but in specialized publications as well, in my opinion misses the point. Though it can hardly be denied that such an approach may facilitate the (simplified) labeling of cultural phenomena by pigeonholing them into „positive” and „negative” categories – upper class high brow culture (whatever this means) versus lower-class mass- or popular-culture, it is equally obvious that such an approach reduces a complex issue to an oversimplified black- and- white picture, which, from its outset, excludes to a certain degree the positive assessment of popular culture, which, after all, constitutes an important element of today’s social reality. Today’s culture consumers rather tend to select emitted messages actively than to receive them passively. By adopting this point of view, popular culture presents itself as a source of emancipation, as there exist as many distinct forms of received cultural patterns as there are various ways to interpret messages conveyed by means of popular culture. Likewise it can be observed, that there does not exist a fixedly defined line to separate superior forms of culture form its inferior manifestations, but there prevails a continuous shifting of boundaries that underlie permanent changes, eradications and new definitions. A similar opinion expresses- among others- Jerzy Sacki, who coined the phrase that „while the term popular does not necessarily include only trash elitism does not necessarily exclude it”. Modern man lives in a world of tremendously fast developing electronic media which gives the recipient the possibility at hand to control content and form of cultural transmissions. Today’s media-world decisively shapes the framework of public discourse and „homo medius” has become its integral part.

4

CROSSING THE THRESHOLD OF HOPE INTO THE MEDIA CULTURE

80%

Obrovac M. J.

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tom 4

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nr 3

319-331

EN

The “new atheism” and the “new evangelization” have become the buzzwords of the age. Atheism is now the fastest growing “religious” group in the United States; the new evangelization decisively shaped the conclave that elected Jorge Bergoglio to the papacy. Twenty years ago, in Crossing the Threshold of Hope, John Paul II reflected pastorally on some of the philosophical, spiritual, and cultural roots of both. His insights, embodied in Christians who live them, offer the Church a key to our times. If evangelization today is to announce the Gospel in the languages of today, what script might it use? What images might it evoke? What might its cadence be like?