Professional Documents
Culture Documents
Topic: Essay 2
which were never simply the reflections of events, but the active
considering this, the Andy Warhol quote “the perineal [cultural] question: Does art
imitate life, or does life imitate art?” (Irwin and Gracia 2006) has much relevance
to the temporal relationship to the technology coming first, or if the cultural need
could certainly be said about the impact that this type of technological
development relationship has politically, and ultimately culturally. This poses the
question, does the communication technology come first, or does a change in the
2
norms and values, and explores the notion that social media practices are
impacting upon the current political state. As the current digital communication
revolution takes place, if that is indeed what it is, there are sublime possibilities
that will impact upon these cultural practices and disciplines. It is argued that the
while there is the utopian argument that these new digital communications allow
a new form of enlightenment (Goggin 2003:5), and “if you think this is utopian,
then I ask you to consider why it is utopian” (Brecht 1978/9:24). It is true that
there is scope for a new form of life and order of things, particularly if the French
Revolution and the lessons of history are anything to go by, but to what level is
this practice and rhetoric possible? Additionally, how does this differ to the recent
3
experiences. This sense has some part of its roots in the religious idea of
process, where the ‘receiver’ is also the ‘sender’, and the idea is not simply
was previously limited with traditional forms of media, but is now being exploited
This exploitation could be the underpinning notion that is leading to the idea of
a new system. 2 a dramatic and far-reaching change.” The core meaning in itself
seems to have political connotations, even in its explanatory definition, and most
certainly challenges the order of things. If this definition is then coupled with
‘revolt’, “ from the point of view of any established authority, a revolt is an attempt
to turn over, to turn upside down, to make topsy-turvy, a normal political order:
the low putting themselves against and in that sense above the high” (Williams
and a clear and present desire to disrupt the roles of the high with the low.
Revolution is then a term that is heavily weighted with historical, political and
4
cultural factors relating to a class dichotomy amongst the people and the desire
for change in this structure. When this term is coupled with ‘communication’, in
placed within our current temporal context, it would appear that there is more at
play than merely “the humdrum reality of chat rooms, discussion boards, and
Clearly both of these terms have literal meanings that appear quite obvious on
the face value, yet, contain compounding meanings with highly rhizomic
background sets when critically analysed. Considering this, how does this
direct result of the formed communication technologies that are present within
recognised as beginning with radio, which was the evolution of the ‘on or off’
signalling telegraph system, “taking its name from the 18th century practice of
sowing seeds by scattering widely rather than by placing [them] in drills or rows.”
(Given 2001:2). Even in its name it is thereby instigating the idea that there is
one message that is for everyone. Lesley Johnson notes that “radio as a cultural
5
technology was conceived as a one way transmitter, directed at the individual in
the private home; its potential for community participation, or even the
waiting for this new technology to come. An example of this formation was
the normal programming of speech and music, something that was initially not
accepted as a norm. Jock Given sums this process up with a quote from an
article in the Scientific American from June 1922: “Broadcasting is a new art. It is
little more than a year old, and like any young art it is full of that rare interest
which exists in any art until it has simmered down to an established basis” (Given
2001:2).
of the family and their household. When it was realised that radio could be
listened to in the background and not only in a way that included huddling around
the piece of furniture that was bringing much delight to the Australian family
broadcasting had begun. “The most concerted attack on patterns of domestic life
was mobilized when it was recognized that listeners could and were using radio
techniques that were aimed at the housewife during the daytime. No longer was
6
form of constituting social structures and norms through the assumed
passiveness of the audience. However this formation was not accidental as there
was much policy being developed in conjunction with the technology to govern
dual licensing system would be implemented to satisfy both the private and
public sectors that were developing. An ‘A’ class license was used to establish
the government run side of broadcasting (which would later become known as
the Australian Broadcasting Commission) while the ‘B’ class was developed to
fulfil the commercial or private aspect of this technology. Not only was this
‘classical music’ and ‘slapstick comedy’ are prime examples of the divide
between content that might be distinguished between a high brow and a low
brow audience. Although this is present, it is arguable that the listener always
There were other factors present that helped shape the formation of radio
broadcasting, particularly as a one to many model. Why was it, considering it was
technically possible, that radio was set up as a model where the listener has no
or very little input into the content being programmed? Brecht suggests “at a
7
certain point in time technology was far enough advanced to produce radio while
place the development temporally, radio was established during a time of socio-
same time there is the introduction of the “radio in its first phase as a substitute”
therefore insinuate that there only is a need for this conversation to in fact
happen in this way. The form of the message that is going one way is what’s
2001:9). This is one way, albeit very naïve, in looking at the conundrum of the
acknowledge that it was set up to benefit those that are already quite powerful
8
broadcasting model. If one has an agenda to provide a good or service, and has
not just commercial benefit that can be gained through mass audiences, but the
dissemination of ideas and policies that have grand outcomes on the formation of
suggests, something that can be misused and construed for the benefit of those
technology.
To counter this theory of institutions shaping ideology within the medium of radio,
talkback radio is a very useful form of discussion for democracy within the
people for the people, it is a way of disseminating ideas that are current and have
weight behind them. In America for example, to speak on talkback radio gives
you an audience over 500 stations nation wide with an audience of up to 300
million people. That is considered a mass audience to discuss current affairs and
issues that are relevant to the people of that specific geographic location.
However one could question the relevance of both the issues and the democracy
Media in this format runs in a cyclic form; that is morning radio discusses the
9
headlines of the newspapers, this informs the discussion of the talkback radio
topics, this may in turn inform the current affairs and news of the evening, and
this will inform the headlines of the following morning. This is a system similar to
a feedback type loop of information that may or may not have any relevance to
current issues of the people. This is also coupled with the fact that callers are
screened before they are allowed to talk over the air, in a sense censoring what
jocks’ talking over callers or even ending a call when the conversation isn’t going
requirement for the broadly ‘balanced’ discussion of current affairs, so that the
radio talk show host is now an established feature of the global radio
corollary” (Hendy 2000:211). In its purist form, it would seem that talkback radio
subliminal as suggesting that the type of programming that is relevant during the
10
massacre in Rwanda through morning radio (Hendy 2000:203). It is also clear
that there are class structures present within the one to many styles of
through this investigation that this is all entwined with political discourse, which
societies. There are further arguments involved when considering the conception
It is often said that when new communication technologies arrive, they supersede
older forms and replace them entirely. However it is more accurate to say that
newer forms generally merge with older formats, and these older mediums
Internet without text, or the television without sound for that matter – clear
not only impact upon technologies, but can also be harnessed as tools for
“Moments of media transitions are periods in which the perceptual and semiotic
patterns, the technological forms, social practices, economic structures, and legal
11
within this negotiation period in digital communication where new lines are being
drawn and old legislations are being challenged. Or that is to say we have not
allowed this type of medium to become a norm as yet, with even the form still
going through evolutionary changes. Why is it that the Internet, or the library of
libraries, is the technology that has been so widely adapted? Could this explain
why we are seeing the mobile forms of communication and technology receiving
such a well-accepted form of use and application? Although there are areas of
digital communication that are very much established, they are still somewhat
transient and developmental in both their nature and impact upon social roles
and ideologies.
the significant loss of all temporal measures. Thus, giving this communication
tool the basis that we are all living in what McLuhan dubbed “one global village”,
existing on the same time continuum. It is fair to say that this takes “the principal
means through which people worldwide are informed and entertained, and
develop an understanding of their local, national, and global social and cultural
are indeed the basics for globalized modern communication techniques, yet they
their resulting impacts that they have upon cultural, social, and political
12
ideologies.
The relationship that exists between media and culture is a strong bond in the
reflecting the culture or vice versa, and this in itself has massive outcomes as to
how existence is carried out. “Theories of global media need to engage with how
media power shape, and is shaped by, the capacity to engage in purposive social
action in order to further one’s aims and interests” (Flew 2007:3), and the
concept that global media not only brings a form of global entertainment with it,
but also entertains the idea that it is inherently interweaved with the notion of
global power.
argued that this is the more dominant form of assimilation that is common with
the post modern format of globalisation. Not only is this kind of non-nuance,
the more user friendly version of existence, but it is more so prominent within
global organizations that facilitate the order of things through the dissemination of
information.
Take for example organizations such as the World Trade Organization, the G20,
the United Nations, or the World Health Organization. All of these are
predominately part of the European Imperialistic approach and have their roots
13
embedded into the cultural foundations of these geographical locations. Are they
not a movement that basically disseminates this type of liberalistic discourse onto
‘others’ that are not them? And within this type of assimilation, is there any room
for local idiosyncrasies or cultural discourses? Or are they merely lost in the
The counter libertarian argument suggests that through the sheer pace of this
new digital communication, there are counter culture movements that are present
student that was arrested whilst covering an anti government protest in Egypt is a
case in point. After his arrest, he used a one word micro-blog post or Twitter to
obtain his freedom, “The message only had one word. ‘Arrested’.” (Simon 2009)
This resulted in another friend following his updates and blogging about it
himself, spreading the word about the situation in real time amongst a network of
concerned ‘netizens’.
issues that are present with those within globalisation. The most common issue
with digital communication technologies is that that surrounds the idea of digital
education isn’t present for those that are utilising these devices, then they are
14
easily left behind (Thomas 2001:160). This type of situation is present within
information relating to issues covered in both social contexts, and political arenas
the latest episode of American Idol, than that is significant in cultural terms,
always misleading” (Eisenstein 1980:53), which may mean only time will tell the
complete impacts of this somewhat illusive development. There are also many
arguments that suggest we shouldn’t become too involved with the utopian
outlook, as this is quite juvenile in its approach to engaging its influences. That
said, it is not unconceivable to entertain the true democratic nature that this
If we side with Burchell and his position on enlightenment and acknowledge that
the professionals that are doing all the talking at the moment aren’t clear on the
15
vernacular of this technology, anything is of course possible. This includes our
advancements. What if it is allowed to play out in its own arena, would social
capital have a more positive bond for civilisation? Would “we have highly norms-
driven conceptions of the value of networks”? (Burchell 2003:19) Does this result
“demeanour, one’s habits, one’s passions, one’s tongue, one’s temper”? (Rose
2005:151)
achievable. This is the formation of the new audience that has demonstrated that
it is indeed ready for this type of technology. Self-governing norms and values
only add to this type of governance, and by utilising the wealth and power of
harmonisation in its truest sense - a practice that can be played out at any local,
16
17