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Arquivo da tag: missões cibernéticas

União de Blogueiros Evangélicos

Abordando as redes sociais, a edição nº 26, ano 5, Dezembro de 2011/Janeiro de 2012, citou o projeto UBE Blogs, lembrando que a comunidade, estabelecida na plataforma Ning, agrega mais de 15 mil membros.

Em matéria entitulada “Novas mídias para uma antiga mensagem”, o colunista Rafael Dantas, usando como fonte o Ibope/Finasca e Quest Inteligência de Mercado, informa que Brasil seria o quinto país em número de conexões à Internet; quase 75 milhões  de brasileiros seriam Internautas; existiriam no país entre 20 e 30 mil Blogueiros Evangélicos; e que a União de Blogueiros Evangélicos é uma associação com 15 mil agregados.

Mostra que nos dias atuais os crentes não olham o computador como uma ferramenta do anticristo, a nova geração nasce plugada à Internet, e hoje cada vez mais ela é considerada um grande campo missionário, que, no entanto, muitos cristãos não exploram.

“Assim como a imprensa de Guttemberg democratizou o conhecimento pelo livro impresso, a Internet está fazendo o mesmo , em escala maior, pelas páginas virtuais”, escreveu Rafael Dantas, citando o nosso amigo e blogueiro João Cruzué.

O projeto UBE Blogs nasceu, oficialmente, em 30 de agosto de 2007 com o selo dos três peixinhos. Era um sonho dos irmãos Valmir Nascimento MilomemAltair Germano e Esdras Costa Bentho de congregar blogueiros evangélicos para publicar conteúdo cristão na Internet.

Sem fins lucrativos, o projeto União de Blogueiros Evangélicos é uma comunidade virtual interdenominacional formada por cristãos evangélicos comprometidos com a grande comissão de Cristo e com a defesa da fé cristã. Todo conhecimento de blogagem reunida, torna-se disponível para que você possa criar, editar e publicar conteúdo edificante em um blog ou site evangélico, e assim possa somar junto a nós na Blogosgeta Cristã.

Os primeiros a postarem no Blog Oficial, foram:

Valmir Nascimento Milomem | E Agora, Como Viveremos?
Primeira postagem em 23 de Janeiro de 2007: Cadastre seu blog

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Victor Leonardo Barbosa | Geração Que Lamba
Primeira participação em 29 de Setembro de 2007: A importância dos jornalistas (e cristãos).

Gutierres Siqueira
 (Teologia Pentecostal
Primeira postagem em 16 de Outubro de 2007: A internet cristã

Eliseu Antonio Gomes
 | Belverede
Primeira postagem em 23 de Outubro de 2007: Divulgue seu blog.

Sammis Reachers
 | Poesia Evangélica
Primeira postagem em 26 de Dezembro de 2007: Alerta Filme ateu para crianças estreia nos cinemas

Pela ordem de primeiras postagens:

Em 2008,  o Blog Oficial recebeu mais articulistas:  João Cruzué (Olhar Cristão) e Carlos Eduardo (Geração Que Lamba). No ano de 2010, vieram Luis Carlos Ribeiro (Evangelização); Wilma Rejane (A Tenda na Rocha); Cintia Kaneshigue(Vivendo a Última Hora), Wagner Santos (Geração Elias).

Em 2011, e tão importante quanto os seus antecessores, chegou para a trupe UBE Blogs Wallyson Sousa (Desafiando Limites, Vencendo Barreiras).

Os primeiros Administradores da comunidade UBE Blogs, na plataforma Ning, foram Walmir N. Milomem e Wagner dos Santos. Depois tivemos os préstimos de João Cruzué. Entre Dezembro de 2008 até 23 de Junho de 2009 a UBE Blogs cresceu de 1.300 para 4 mil blogs inscritos. No final de agosto de 2009, chegamos à marca de 5 mil blogs inscritos, se tornando a maior associação de blogueiros na Rede Mundial de Computadores. Em 16 de Janeiro de 2012, a UBE Blogs atingiu a marca de 16.800, com crescimento aproximado de vinte inscrições ao dia. Nesta data, somos 17.164 agregados.

Atualmente, o staff de Administradores da comunidade UBE Blogs – União de Blogueiros Evangélicos, é composto pelos seguintes Blogueiros: Valmir N. Milomen; Sammis Reachers; Eliseu Antonio Gomes; Luis Ribeiro; e, Wilma Rejane. Também conta com a coodenação de Wallace Sousa.

Ainda, há um grupo de Moderadores, em ordem alfabética: Agnaldo Silva Mariano (Creio e Confesso), Aylon da Silva (Pregação Versus Hermenêutica),Cíntia Kaneshigue  (Vivendo a Última Hora), Dionildo M. Dantas (Blog do Dionildo Dantas), Joice de Sousa Silva (Comunidade Evangélica Marcas de Cristo), Luiz Felipe Lehman (Brasil – Liberdade e Democracia), Marcelo Targon (Vamos Compartilhar o Amor de Jesus!).

Não custa nada relembrar. O projeto UBE Blogs agrega Internautas Blogueiros na rede social Ning e outras redes também. Pela ordem de criação:

• Orkut: http://www.orkut.com.br/Main#Community?cmm=38716780

• Ning: http://www.ubeblogs.com.br/

• Facebook: https://www.facebook.com/eliseu.gomes#!/groups/184815858221099/

• Twitter: http://twitter.com/#!/ubeblogs

• UBE Blogs Testemunhos: http://testemunhosube.blogspot.com/

Convidamos vocês a passarem por cada um desses espaços virtuais e permanecer conosco neles.

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Eliseu Antonio Gomes.

Fonte: UBE BLOGS

 
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Publicado por em 06/03/2012 em POIMENIA

 

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Redes sociais podem ajudar a reunir as famílias

A tecnologia que afasta é (quase) a mesma que reúne
Preocupados com o distanciamento físico entre as pessoas, causado pelos relacionamentos virtuais, pesquisadores europeus estão desenvolvendo um conjunto de novas tecnologias para unir as pessoas. [Imagem: TA2 Project]
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Preocupados com o distanciamento físico entre as pessoas, causado pelos relacionamentos virtuais, pesquisadores europeus estão desenvolvendo um conjunto de novas tecnologias cujo objetivo principal é melhorar a forma como as pessoas desenvolvem e mantêm seus relacionamentos interpessoais.

O nome do projeto é sugestivo: TA2, para representar o binômio Together Anywhere, Together Anytime – Juntos em qualquer lugar, juntos a qualquer momento.

Melhorar a comunicação em família

Embora o advento das modernas tecnologias de comunicação tenha permitido às pessoas realizar várias tarefas com facilidade e sem gastar muita energia, esta mesma tecnologia é muitas vezes apontada como a grande responsável pela redução do tempo que as pessoas gastam umas com as outras.

Por exemplo, em vez de um contato direto, pessoal, os adolescentes geralmente preferem ficar em casa jogando videogames, e uma mensagem de texto pelo celular pode substituir um encontro.

Os pesquisadores do projeto TA2 estão determinados a mudar esta tendência usando a própria tecnologia. Para isto, eles estão estudando como a tecnologia pode servir de apoio à comunicação entre grupos de pessoas, mais do que entre pessoas individuais.

O objetivo é criar tecnologias que ajudem as pessoas a cultivar e manter relacionamentos entre famílias.

Sem nostalgia

Em vez de defender um retorno nostálgico ao passado, os pesquisadores partem do princípio de que a realidade é que as pessoas estão em movimento constante, seja no carro, no trem ou em um avião. Para reuni-las, serão criadas salas virtuais para onde os grupos com interesses comuns – ou as famílias – poderão se dirigir facilmente, de qualquer loca, e com absoluta privacidade.

O primeiro protótipo foi demonstrado por pesquisadores do Instituto Fraunhofer, da Alemanha, durante a feira Consumer Electronics Unlimited, quando foram realizadas várias sessões de jogos em que os jogadores competiam uns contra os outros através da Internet. Em vez de afastar, o acesso ao jogo vai dar às pessoas a chance de “estarem” com seus amigos e com a família, apesar da distância.

Super codec

Os pesquisadores alemães também desenvolveram o mecanismo de áudio para o TA2, formado por componentes mutuamente ajustados que aumentam a qualidade do som e a clareza das transmissões de vídeo e teleconferências. De acordo com o pesquisadores, o seu codec de áudio MPEG Enhanced Low Delay AAC melhora o som, garantindo qualidade de alta-fidelidade, com retardo mínimo, mesmo com taxas de transferência muito baixas.

A tecnologia dispensa o uso de fones de ouvido, dando maior mobilidade aos usuários. E, graças ao sofisticado processamento de sinais, os usuários têm a sensação de estarem muito mais próximos uns dos outros do que realmente estão. Quando totalmente desenvolvido, o sistema será integrado em TVs e aparelhos de som comuns.

O projeto TA2 deverá conter todos os sensores avançados e o suporte necessário de tecnologia da informação para otimizar a atividade conjunta das pessoas, mas com atenção à privacidade total dos grupos familiares.

Pesos pesados

O consórcio é formado por seis indústrias e sete universidades e institutos de pesquisas. Os parceiros incluem Alcatel-Lucent Bell NV, na Bélgica, Philips na Holanda, IDIAP Research Institute, na Suíça e Goldsmiths e Universidade de Londres, no Reino Unido.

O trabalho deverá durar até 2012 e consumirá recursos de 12,8 milhões de euros.

Fonte: A tecnologia que afasta é (quase) a mesma que reúne

 
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Publicado por em 23/10/2009 em POIMENIA

 

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Sipam instala internet banda larga na aldeia dos índios karitiana em RO

Altino Machado

Os 312 índios da aldeia Kiwoã, localizada dentro da Terra Indígena Karitiana, a 150 quilômetros de Porto Velho (RO), foram beneficiados com a instalação de antena parabólica VSAT (sigla em inglês para Very Small Aperture Terminal) pelo Sistema de Proteção da Amazônia (Sipam).

A instalação resultou de parceria com o projeto de inclusão digital do Tribunal de Justiça de Rondônia (TJ) e do Serviço Nacional de Aprendizagem Industrial (Senai), que ofereceu curso de informática e doou computadores para a escola municipal da aldeia.

É a primeira terra indígena de Rondônia a receber uma VSAT equipada com sistema de banda larga IP Advantage, que permite um melhor acesso à rede mundial de computadores, com dois megabytes de velocidade compartilhada.

Além de funcionar 24 horas por dia, sem interferência de fatores climáticos, a antena também permite ligações telefônicas gratuitas para os demais terminais do mesmo tipo (cerca de 700 instalados em toda a Amazônia Legal) e para linhas convencionais através do direcionamento feito no Sipam em Porto Velho.

– Nossos parentes índios têm direito a conhecer as tecnologias para se integrar à sociedade em condições de igualdade – defende José Neumar da Silveira, gerente regional do Sipam.

Responsável pela preservação da cultura indígena local, o cacique José Maria Karitiana, ou Poopa, só vê benefícios no contato dos índios com as novas tecnologias.

– Nossa cultura nunca acaba. Essa ajuda faz crescer muito a aldeia, que precisa estudar para ter os mesmos direitos dos brancos.

Foto: Sipam/Divulgação

Fonte: BLOG DA AMAZONIA

 
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Publicado por em 05/10/2009 em POIMENIA

 

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The Gospel for iGens

Reared on self-esteem and impervious to guilt, the next generation needs good news that can break through their defenses.
Scot McKnight

The first step a young man takes toward a woman who he thinks might be his future is delicate. The operative words seem to be “sensitive” and “careful” and “first impressions matter.” As in love, so in “gospeling” (or evangelism). When Peter preached at Pentecost, he opened his sermon with a time-honored citation of Scripture and then sketched, in third person, what had happened to Jesus. Only then did he zero in on his audience: “and you, with the help of wicked men, put him to death” (Acts 2:23). When Paul got behind the dais on the Areopagus, he opened with one of the most seeker-sensitive sermons in history: “Men of Athens! I see that in every way you are very religious” (17:22). With that opening Paul paved a way to warn the Greeks of the coming judgment. These examples show that biblical evangelism is marked by both boldness and sensitivity to audience.

Teaching twenty-somethings for nearly 15 years has made me acutely aware of a significant trend. It has everything to do with what to assume when it comes to evangelism.

Emerging adults (those between 18 and 30) form a generation that is largely insensitive to the potency of God’s holiness, and are therefore insensitive to the magnificence of his grace, the shocking nature of his love, and that gratitude forms the core of the Christian life. Some today complain about these matters. But I doubt very much that ramping up moral exhortations and warning about an endless hell are the proper places to begin with emerging adults. Paul was sensitive to his audience; we need to be as well.

Self in a castle

The typical emerging adult, if I can capture the trend in one expression, is a “self in a castle.” That is to say, the “self” is protected from the onslaughts of those who will attack it. I suspect that this is something unique in history. Never has a generation been more in tune with the self and more protective of the self. How did we get here? What led to the self-in-a-castle condition among this generation, whom I call the iGens?

First, Mr. Rogers. I have no desire to blame Mr. Rogers; I like Fred Rogers and his image-of-God set loose in helping young children understand who they are. But Mr. Rogers, for all his good, gave to the current generation a free-standing consciousness that daily says, “I am okay.” Whether the current generation watched him or not is hardly the point; he’s in the air because of a trend that has been riding the airwaves since the 1960s.

iGens have a robust enough self-image to think Jesus is just like them.

Second, Sesame Street. Played out daily for this generation was a show that baptized diversity, sanctified difference, and affirmed the radical uniqueness of every person—regardless of their color, beliefs, or personalities. If Mr. Rogers indoctrinated a generation to believe”I’m okay,” Sesame Street focused on “We are all okay.” Once again, even if current iGens did not directly watch Sesame Street, the themes of the show express a movement that gets at the central attribute of iGens.

Mr. Rogers and Sesame Street are early examples of the self-esteem movement. Jean Twenge’s book Generation Me is an excellent treatment of this issue; her subtitle opens the windows on the movement: Why Today’s Young Americans Are More Confident, Assertive, Entitled—and More Miserable than Ever Before. She ought to know; she’s one of them.

Twenge is a professor of sociology at San Diego State University, and her research method has been to study the history of answers to standard personality tests over the last 50 years. She provides raw numbers that are worthy of serious attention, and she offers stinging (and sometimes exaggerated, provocative, and hilarious) illustrations. She tells us that the American educational system and other cultural forces have so focused on self-esteem that they are producing a generation of potential narcissists. This sentence summarizes her assessment of iGens: “The individual has always come first, and feeling good about yourself has always been a primary virtue.”

Twenge’s study examines how this general conclusion emerges from her analysis of social trends when it comes to social etiquette, the centrality of “me,” the belief that iGens can be anything they want to be, their experience with pre-marital sex, and their cynical disposition. This culture of self-esteem has also raised expectations of personal accomplishment, in some cases, so high that depression and anxiety accompany iGens like their iPods.

Note what she’s not saying: iGens are not selfish or spoiled. Instead, they are intoxicated with the impact of 40 years of education that has focused singularly on self-esteem as the entitlement of each and every person for nothing more than being alive. As Twenge puts it, “GenMe is not self-absorbed; we’re self-important.”

Please don’t get me wrong. iGens may have the healthiest, most robust egos in the history of the West, and some of this self-perception is profoundly good. Nevertheless, this robust self-perception is more than a formidable issue when it comes to the gospel and to church life today.

Jeffrey Arnett is perhaps America’s most respected scholar of “emerging adulthood.” He identifies five major characteristics:

  1. They are exploring their own identities in love and work
  2. They are in an age of instability
  3. They are in a self-focused period of life
  4. They feel in between adolescence and adulthood, neither one nor the other
  5. They are driven by endless possibilities and are actively exploring them—jobs, travel, love, sex, identity, and location. This generation collects experiences more than money. While some may head off to Africa to change the world, at least as many (and probably more) head off to experience the world.

One important caveat: not every American twenty-something is like this. In fact, many emerging adults have been reared into a world vastly different than the self-esteem culture. Some gravitate, instead, toward an Augustinian perception of the self and find their own contemporaries annoying. (But this is not the place to examine every exception among iGens.)

Storming the castle

My own experiences teaching iGens, listening to iGens, and reading the papers and journals of iGens have confirmed that most iGens reside behind a carapace of protection nothing short of a castle wall. Older models of evangelism aimed at leading humans to a reception of God’s grace in Christ by making them aware of their profound and utter sinfulness—indeed, that they were themselves sinners by nature. But a different model might be in order to “reach” iGens. This generation may need to be wooed to the castle door, the way Paul wooed the Athenians on the Areopagus, before they will hear the gospel.

If we begin with an assault on a human’s worth, Mr. Rogers’ gospel of self-acceptance will come to their rescue. If we begin by claiming that all humans are depraved, Sesame Street’s gospel of universal acceptance will make its defense. If we question the self’s disposition, we will find that the gospel of self-esteem has created a bunker deep enough and a wall thick enough that deflection and absorption are instinctive responses. It might work to reach some iGens, but not most.

When I saw the title of Alan Mann’s book, Atonement for a Sinless Society, I knew he was onto something. The intent of evangelism that focuses on preaching the law and God’s holiness, wrapping those two elements into a vision of God’s wrath and hell, is to stimulate a cry for salvation out of a sense of guilt over who we are and what we have done. This model still works for some. But it may not be the wisest model for iGens.

One of the most insightful elements of Mann’s book is whether iGens feel guilt. For a person to feel guilty, that person must have a sense of morality. But morality requires a potent sense of what is right and wrong, and it needs a powerful sense of what is true and false. Contemporary culture does not provide the average iGen with a profound grasp of what is right and wrong apart from the conviction that assaulting the self is clearly wrong.

Yet deciding to stake one’s life on Jesus and the cross requires a sense that we are wrong, that we need Jesus, and that his saving death and resurrection can become effective. Mann claims that iGens are neither moral nor amoral. Instead, because of trends like the self-esteem movement and the impact of relativism, he concludes that iGens are pre-moral. Mann suggests that they do not feel guilt as much as they feel shame for not achieving what they are designed to accomplish.

This realization has helped me see that Jesus is the place to begin with iGens. In fact, we can make this more precise: Jesus as lived out by a credible witness or through a community that makes Jesus real. This is not Jesus as revealed by institutional religion or churches, but Jesus seen in the lives of genuine compassion and commitment to something that transcends the superficiality of modern and postmodern culture.

Dan Kimball wrote in his book They Like Jesus But Not the Church: Insights from Emerging Generations that what turns off iGens about the church is that it’s too organized, political, judgmental, chauvinistic, homophobic, arrogant, and fundamentalist. But Kimball’s research uncovered that iGens like Jesus. This is solid footing for gospeling iGens.

More evidence for starting with Jesus comes from the “Images of Jesus” personality profile designed by the North England Institute for Christian Education, and is republished in my book, The Blue Parakeet. In the assessment, a person records answers to personality questions about himself or herself (“Do you suffer from the nerves?”) and then answers the same questions about Jesus (“Does he suffer from the nerves?”). There are no right answers. The intent is to determine how high a correlation exists between self-image and Jesus-image. Among iGens the answer is a loud Yes! This test shows that nearly everyone conforms Jesus to their self-image. A startling affirmation of what Jean Twenge discovered: iGens—surprise, surprise—have a robust enough self-image to think Jesus is just like them.

Just give them Jesus

If this generation likes Jesus, and if iGens have the chutzpah to think they are like Jesus, then let’s start with Jesus. We sometimes forget that the earliest Christian gospeling was telling the story of Israel’s history (Peter on Pentecost) or acknowledging God’s presence in the world (Paul in Athens) so that it led to the story of Jesus. Sometimes we forget that the first four books of the New Testament are called “gospels” because they are just that. The earliest Christian preaching, the early narratives about Jesus, grew and grew until they became the four Gospels.

Sometimes I think we forget that no where in the pages of the New Testament do we find what many of us heard when we were gospeled: God loves us, we are sinners, God still loves us and sent us his Son to die for our sins, and if we receive God’s plan we will spend eternity with him and be empowered by grace for a new life now. I believe every line in that gospel to be true, but no one said it quite that way in the New Testament.

There are so many things we can say about Jesus, and that is why gospeling grew into four big Gospel accounts. And there are many different places to begin—Creation and the Fall, Israel’s story, the birth of Christ, or any number of his teachings. But no matter the starting point, gospeling must lead to Jesus—his life, his death, his burial, his resurrection, and his coming again.

Nothing in my experience mesmerizes iGens like the kingdom vision of Jesus. One approach I use is to move through the Gospel of Luke. I begin with the preliminary expectations of Mary, Zechariah, and John the Baptist. I then focus on what Jesus wanted to bring about on earth (Luke 4:16-30; 6:20-26, and 7:18-23). Then I observe that Jesus knew the cross was the way to that kingdom (9:18-27). We move from there into the cross and resurrection, and then emerge on the other side of Easter with Pentecost and the apostolic church community (Acts 2:42-47).

Anyone who vividly sketches a community marked by justice, love, peace, and holiness has a message iGens want to hear. The self hidden behind the castle wall is now interested. And I have found that the self-in-a-castle feels shame about systemic sin, and their sensitivity to things like AIDS, poverty, and racism leads inevitably to recognizing the sin in each person. At some point in this movement to the castle door, the iGen will realize that systemic sin is linked to personal sin. Suddenly he or she feels accountable to God.

Along with Jesus’ kingdom vision, some iGens are awakened to faith by the discipleship demands of Jesus. I usually focus on the Sermon on the Mount, and not just because I’m an Anabaptist. This message of Jesus was the church’s favorite and it remains a powerful sketch of a moral life that both creates a world of possibilities and—at the very core—unmasks pretence and sinfulness. Through the Sermon on the Mount, I find the self-in-a-castle lured to the castle door. In fact, rather than turning off iGens, the demand of Jesus for a life that matters and a morality that exceeds what they have experienced, is radically attractive. It challenges them to their core.

One danger to avoid when gospeling iGens is the common tendency to choose between Jesus and Paul. Given the option, iGens will choose Jesus every time. But this is a false choice. The Jesus who preached the kingdom vision and who laid down discipleship demands lived the life that Paul unfolds in his letter to the Romans. In other words, embracing the kingdom vision of Jesus is not enough if at the heart of that kingdom vision there is no cross and no resurrection.

The life Jesus lived, the life that made his kingdom vision so appealing and so potently penetrating, was the life that ended up on a cross as an atoning sacrifice. The story of Jesus, the only story the church has ever told, is the same story told by Paul, and Peter, and John, and the writer of Hebrews. It is a story of the Incarnate Son of God who sketched a vision of a kingdom that God wants for the earth (“your kingdom come, your will be done on earth as it is in heaven”) and who made that kingdom possible by willingly surrendering himself on the cross for others. And it was the life of a body that came back to life on Easter to empower us to new life as the new creation.

From Jesus to the gospel

A student came by my office the other day to chat. She began by saying she had grown up in the church, had done all the right things, had made all the right decisions, and gone to all the right conferences. She said that embracing the Christian faith had been natural and painless for her. But her faith wasn’t vibrant or all-consuming until she went to Central America, saw the needy of this world, and realized that Jesus’ kingdom vision was bigger than her personal happiness.

When she returned to the U.S., she began to cut back deeply on her spending. She was more committed to prayer and Bible reading, serving others, and plotting a life of service. More importantly, she said she realized more and more what the cross meant and how selfish and materialistic she had become. This young woman has committed her life to Christ and to missionary work. Recently she broke up with a boyfriend because, as she put it, “He doesn’t get it. He doesn’t want to give his life for others as Christ calls us.”

Like many young people in her generation, what finally led this student to embrace the gospel was being brought into the story of Jesus. Our task in gospeling iGens is following the example of Peter and Paul and helping them find their place—and themselves—in that remarkable story.

Scot McKnight is Karl A. Olsson Professor of Religious Studies at North Park University in Chicago.

Copyright © 2009 by the author or Christianity Today International/Leadership Journal.

Source: CHRISTIANITY TODAY

 
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Publicado por em 01/10/2009 em POIMENIA

 

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Banda larga vai estar em 20% das casas do mundo até o fim do ano

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da France Presse, em Paris

No fim deste ano, 20% de todas as casas do mundo estarão conectadas à internet de alta velocidade –dado que esconde, no entanto, fortes disparidades entre países, apontou a consultoria especializada em tecnologia Gartner, em estudo publicado nesta segunda-feira (28).

“Apesar da crise econômica mundial, o número de casas conectadas à internet de alta velocidade continua aumentando de forma significativa”, destaca a Gartner.

Folha Imagem
Conexão banda larga vai chegar a 20% das casas em 2009, informa projeção
Conexão banda larga vai chegar a 20% das casas em 2009, informa projeção da Gartner

“Os consumidores estão atentos a seus gastos, mas abandonar suas conexões de alta velocidade não está entre suas prioridades”, afirma a analista Amanda Sabia no comunicado.

Em 2008, 382 milhões de casas já tinham conexão, mas este número aumentará para 422 milhões em 2009, ou seja, 10,5% a mais.

Para 2013, a Gartner aposta em 580 milhões, o que representaria uma alta de 37,4% em relação a 2009.

Os países emergentes, em particular China, Brasil e Índia, terão forte desenvolvimento nestas conexões, mas a diferença em relação às nações industrializadas continuará sendo grande.

No fim de 2008, quase 20 países tinham percentuais de conexões superiores a 50%. A Coreia do Sul, com 86% de suas casas equipadas com esta tecnologia, está à frente da lista, que termina com a Indonésia (1%).

No trio de ponta, estão ainda Holanda (80%) e Dinamarca (80%).

Fonte: FOLHA ONLINE

 
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Publicado por em 28/09/2009 em POIMENIA

 

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