The traditional system of journalistic genres requires an update, which was attempted in a relatively coherent concept by T. Rončáková. We applied her genre classification containing both new and traditional genres to a sample of Slovak social weeklies and statistically tested the presence and quantity of individual genres. At the same time, we examined the presence of the author's opinion, verbs in the 1st person singular and the hidden advertising in the texts. The presented findings on genres and the presence of opinions, subjectivity and hidden advertising were interpreted in the context of the classification of individual periodicals, either elite or lifestyle ones, which helped determine the impact of the tabloid orientation of periodicals on their content and form.

Abstract:The purpose of this study is to determine whether the media language code is suitable for transmitting religious messages. In religious media communication one observes a tendency not to respect the classical news values, and in fact tends to limit them. This approach makes religious media communication fail at the start. Using textual analysis and qualitative research techniques, e.g., focus groups and Delphi, we investigate some news values relate (positively or negatively) to the religious messages. IntroductionCan media language carry religious content? This fundamental question has been the subject of our wide research inspired by previous projects carried out at the Department focusing on the coverage of religious topics in the media. Previous projects have pointed to an interesting fact that the news coverage of identical topics by the religious media has sharply contrasted with that of secular media, even to the extent that an almost "intersection-free" set of the underlying facts communicated by the media could be observed. The products of such coverage fall into two extremes: the non-journalistically covered and, from the recipient's perspective, almost indigestible reviews of religious events brought by religious media -and handy and journalistically covered, however completely without the true essence of the event by secular media. For instance, the religious media covered the news about the Pope's visit to a foreign country through reviews of the Pope's homilies and addresses while secular This observation has prompted the question as to whether the causes of such differences were objective or subjective in their nature, i.e. whether they are inevitable, or if a kind of systemic flaw resides therein. Since this study focuses specifically on the problem of communication code in media transmission of religious messages, the question subject to examination is how the inherent qualities of a media communication code affect the transmission of religious messages, on one hand, and how do such religious messages cope with the inherent qualities of media communication codes when transmitted through these communication channels.In our examination of the capacity of media language code to transmit religious 2 messages, we will focus on the communication process, or, the communication process of mass media in particular. The generally accepted scheme transmitter -code -channel -noise -recipient is present in each communication process. As part of our research of the media code, which forms the basis of our further investigation, we have focused on the transmission part of the scheme, i. e. the code -channel -noise, in particular, and here, we have arrived at several key findings about the code, which are presented below. This study deals with concepts such as religious message, religious media, or secular media, in particular. The term 'religious message' refers to a piece of communication originating in the church environment, which a communicator seeks to spread using a medium. The concept of relig...

The current COVID-19 pandemic has led to the introduction of various epidemiological measures, including the ban on public worship. The problem of closed churches has become an intensely debated subject across several countries and a hotly debated question in recent media discourse. This paper provides an analysis of the arguments presented on the subject of closed churches by the media in Slovakia and the Czech Republic. In addition to the detailed analysis of the argumentation used, it also presents a twofold comparison: arguments presented in liberal versus conservative media, and arguments presented in the Slovak media versus Czech media. Twenty-eight years ago, these two countries were part of one state and after the split, the countries became a model of a peaceful dissolution (the so-called ‘velvet divorce’). However, from a religious perspective, they are quite different: whereas Slovakia is one of the most Christian (Catholic) countries, the Czech Republic is one of the most atheist countries in Europe. Three research dimensions are presented as part of this study: (1) media argumentation on the problem of closed churches; (2) comparison of liberal versus conservative arguments; (3) comparison of the media coverage in a strongly Christian country versus a strongly atheist country.

Repression and persecution by the totalitarian communist regimes have significantly affected the fates of Christian churches and believers in the countries of the “Eastern Bloc”. Many members of the clergy and laypersons were incarcerated, tortured and persecuted, several bishops suffered exemplary punishment in the propaganda-driven show trials and a few of them were later beatified or canonized across the world (by the Catholic Church). Focusing on the literature originating in Slovakia, this meta-report aimed to summarize the key authors’ essential works and to examine the question as to whether—and to what extent—faith was a contributing factor in the collapse of the communist regime. What was the role of the churches and believers in the struggle against communism? How and to what extent believers were involved in the resistance movements and the political and economic transformation of their countries that were set in motion by the collapse of those regimes? Based on an analysis of hundreds of books and articles on the subject, essential ideas were extracted, categorized and presented. The works of the persecuted authors were the subject of a detailed qualitative content analysis. Thus, four overarching dimensions (philosophical, intimate, personal and social/political) and fourteen categories related to the experience of faith were identified.

Žáner ako model na najnižšej úrovni abstrakcie pred konkrétnym útvarom zhŕňa charakteristiky skupiny príbuzných prejavov konkrétneho odvetvia tvorivej činnosti. Tú "príbuznosť" určujú prvky nazývané "žánrotvornými". V žurnalistike panuje pomerne rozsiahla odborná zhoda, 1 že medzi ne patrí najmä téma, funkcia, forma, jazyk a kompozícia, pričom polemiky sa vedú najmä o miere dôležitosti funkcie s témou ("funkcionalistický prístup") a zvyšných formálnych kategórií ("formalistický prístup"). Z hľadiska nášho príspevku však tento spor nie je dôležitý. Dôležitý je význam žánrového modelu ako toho, ktorý výstižne odráža stav a charakter periodika. Aby to robil naozaj výstižne a funkčne, musí byť aktuálny. Teda aktualizovaný na mieru momentálnej spoločenskej, technologickej a mediálnej situácii. Preto sme si na účely svojho výskumu zvolili nomenklatúru Terézie Rončákovej, špecializovanú na všeobecno-spoločenské týždenníky. 2 Podrobne ju rozpracovala v citovanej monografii a na jej koncepciu nadväzujú viaceré odborné články, 3 preto na tomto mieste uvedieme len základné žánrové delenie.