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media in socialisation
list and explain elements of national identity
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There are very different types of thinking about how media communication matter for the social community. Accordingly, in this essay two contrasting concepts of social collectivities composed by media process will be discussed. Drawing on Anderson’s theory of “imagined community” and “network society” which was put to use by different theory, I will critically assess the claims Anderson make concerning the creation of modern nation. In addition, I will propose that Majias offers a useful model for reconsidering the question of how media process ~ to contribute to the social collectivities. Give the better understanding of how media and communication make difference social collectivity.
Media and communication seems to do for positive of community
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Anderson was concerned about media not so much as a source of image but because it was written in national language. The dissemination of knowledge through “print-capitalism” which surrounded imagined community trigger people to standardize the languages (Smith, 2009, p. 82). Anderson therefore argues that novel and the newspaper is a key feature of empowering people to represent imagined community.
Anderson’s theory of ‘imagined Communities’ has been widely applied to the field of nationalism and some of scholar also considers about the effect of the media to build nation. Gellner(1983) attention to the role of the media in construction of nationalist message and highlights that media itself can generate the concept of nationalism. Although Anderson did not suggest as crude as media own their own bring nations in to be, he believe media are involved in building a sense of belonging to a
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With respect to the role of the media, the formation of nation, he didn’t explain exactly how media do help people to imagine society. Anderson makes a valid point newspapers can reproduce nationality. The fact that people have same daily media habit produces a feeling of nationality. But it dose not seem to be that simple. Billing (1994, p125) criticize Anderson’s idea by arguing “the ritual can reproduce division, rather than an overall sense of sporting community. “ Additionally, He argues that ‘imagined communities” is more like assuming the nation exist as a reference point. Billing seems to provide more clear evidence how media contribute to build a collectivities. Billing coins the phrase ‘banal nationalism’ which means that national media constantly ‘flagged’ the national identity by using daily symbols sustaining nationality alive. Furthermore, Appadurai (1990) suggest that 5 types of flow shape our sense where we belonging. He emphasizes the complexity between many flows. By presenting ‘imagined worlds’, Appadurai challenges Anderson’s idea national reference is somehow too natural. Anderson assuming media image we received from media correspond with the ideological sense that we live. However, Appadurai highlights the fact that lots of contradicting images from the national and other media can distract collectivities we belong. ‘Mediascapes’ can be significantly complex indeed. We have a complex sense
In his book The Transparent Society Gianni Vattimo, the Italian media philosopher, advocates the "hypothesis" that "the intensification of communicative phenomena and the increasingly prominent circulation of information, with news flashed around the world (or McLuhan's 'global village') as it happens, are not merely aspects of modernization amongst others, but in some way the centre and the very sense of this process" (Vattimo, 1992, 14f). Vattimo's hypothesis is shared by Jacques Derrida, the founder of postmodern deconstructionism. In the essay The Other Heading - Reflections on Today's Europe Derrida formulated his basic media-philosophical diagnosis with a view to Europe as follows: "European cultural identity cannot (...) renounce (...) the great avenues or thoroughfares of translation and communication, and thus, of mediatization. But, on the other hand, it cannot and must not accept the capital of a centralizing authority (...). For by constituting places of an easy concensus, places of a demagogical and 'salable' consensus, through mobile, omnipresent, and extremely rapid media networks, by thus immediately crossing every border, such normalization would establish a cultural capacity at any place and at all times. It would establish a hegemonic center, the power center or power station [la centrale], the media center or central switchboard [le central] of the new imperium: remote control as one says in English for the TV, a ubiquitous tele-command, quasi-immediate and absolute" (Derrida, 1992, 39f). What's expressed in this diagnosis is the inner ambivalence with regard to the basic structures of our understanding of the world and ourselves which is emerging in the wake of the comprehensive mediatization of human experience of time. On the one hand lies an indispensable chance in this for the constitution of "European cultural identity"; on the other hand it harbours the danger of "a hegemonic center's" establishing itself, one which might soar to become the media centre of a new imperium.
The main point of this book is that this hypothesis is wrong. It focuses on the shift from written text to television as the main mode of cultural communication, and tries to analyze how it affected our culture, how the means of communication influence the content that is communicated. According to Postman, it changed the way people perceive, it changed the way people are even capable of perceiving, it changed the things people think, it changed the...
The article being analyzed in this paper is “Social Media Shadow” found at summer 2015 publication in Gazette newspaper. The aspects have been discussed in this article is depicting current situation in our social communications and social live. People were communicating with each other since homo sapience era, although it was not clear communications, yet it was attempt to express yourself, organize, and influence other people’s thoughts and behaviors. Human’s ability to communicate has dramatically expend from that primitive level of cooperation to the broader world of connection. Social media today is not only limited by news, entertainment, education, it also has a colossal impact on shaping peoples behaviors, opinions, and attitudes. This
1. Parenti, Michael. "Mass Media: For the Many, by the Few." Beyond Borders: Thinking Critically About Global Issues. New York: Worth, 2006. 60-74. Print.
Nowadays our world is constructed by globalisation and this aspect is especially depicted by the concept transnationalism in the media industry. Borders are now here to be crossed and to let access to further exchange between different countries or nations. The notion of transnationalism was furthermore developed by Andrew Higson (2000) focusing at the cinema. Indeed, he looked at tensions between the transnational and the national cinema. This led to a certain questioning of national identity and what is exactly a nation or nationalism and how can it be represented in a media text. Moreover, the concept of nation as ‘imagined communities’ developed by Benedict Anderson (2006) will be helpful to look at those tensions. In order to illustrate
The media plays a major role in informing people about what is happening in the world and shaping the audience’s norms and values through the use of ideology, and generally constructing them as people. According to Stuart Hall; ideology is ‘the frameworks of thinking and calculation about the world’ and by this he means how the audience uses ‘ideas’ to figure out how the world works and what role they have to play in it. Fellow Marxist, Althusser goes on from this idea to write, ‘Ideology…is the medium through which all people experience the world’ and this essay
David. "Mass Media and the Loss of Individuality." Web log post. Gatlog. N.p., 11 Sept. 2007. Web. 10 May 2014.
Furthermore, this goes to show that popular culture and political communication, far from being distinct realms of study, are ‘closely – even inseparably – entwined. Political communication is a form of popular culture, and popular culture communicates political ideas and values.’ (Street 2012: 81). We may further argue that popular culture may potentially provide ‘an alternative to established forms of political communication’ (Street, Inthorn and Scott 2011: 352) by providing an ‘alternative sense of community’ (Hermes 2005: 11).
Marshall McLuhan is best known for coining the phrase “The Medium is the message”. He believed that society today is centred around electronic media. On the other hand David Riesman who’s most famous book is entitled “Lonely Crowd” centred his research around characteristics of American society. What these two men have in common is that they both believed that society could be separated into three distinct phases. Riesman believed that there were three distinct character types, tradition-directed, inner-directed and other-directed. While McLuhan believed that there were three types of society which he called oral societies, written societies and electronic societies. Riesman believed the inquiries into the relationship between social structure and social character. The question central to Riesman was what type of person was being formed in the emerging capitalist societies in the developed nations. McLuhan was theorist of literature whose ideas about media and global culture stimulated discussion among social the...
The use of media and popular culture is a sociological phenomenon wherein the structural changes to society, which accompany the emergence of new forms of communication and accessing information, can be examined. There are many differing views regarding whether media and popular culture are necessary to the functioning of a democratic and egalitarian society or whether they actually further social inequality and inhibit political discussion or involvement. Although both interpretations are arguably valid, it can be seen that it is not popular culture and the media in and of themselves but rather how they are consumed by the public that determine how these mediums influence individuals and by extension the wider society.
As Singh points out, “The facility of modern technology to amalgamate the colossal variety of elements from different times and places has led to the involute cultural identities...New media is engulfing the culture at a very fast rate. It has left human relationships behind. Media today has taken the role of parents, relations, and friends.”(Singh 87-88). This supersession of relationships can cause a myriad of quandaries when withal developing one’s identity, and cause one to lose the “self” among the identity portrayed in convivial media. The result in a cultural shift of what one’s “identity” means, constructing, as Gilpin suggests, not only the identity of individuals but the identity of cultural groups such as public relations
The Internet has entered everyone 's daily life, yet all of us has entered the Internet at the same time. Netizens, whether they choose to login on Facebook, Instagram or other kinds of social medias, are all building their own online avatars for commenting and interacting with others. The ideas and opinions that echo in cyberspace resonate with netizens, making them collaborate across the online world and feel increasing participations. Nevertheless, these positive experiences brought by network are questioned by Lakshmi Chaudhry, who defines "participation" as "self-expression" in her work "Mirror, Mirror, on the Web". The author articulates that the virtual activities are just unilateral expression and will
Much recent theory has been concerned with defining and examining 'new media': the forms of communication and mediation that have arisen through advances in electronics and digital technologies. These new media forms and the speed of their dissemination are paralleled by faster transportation and the movement and subsequent settlement of peoples across the globe in what has come to be called 'diaspora'. The situation is such that many of the old boundaries and barriers by which nations defined themselves have become less certain, challenged by the increasing power of people to move across them whether literally or figuratively. Diaspora has become a term in academic parlance that is associated with the experience of travel or the introduction of ambiguity into discourses of home and belonging. It is in some ways a reaction to liberal ideas of multiculturalism. Diasporic subjects often seem to be under the 'law of the hyphen' (Mishra, 421-237), they defy 'classical epistemologies' and 'jostle to find room in a space that has yet to be semanticized, the dash between two surrounding words'. Today, there are many more people whose bodies do not 'signify an unproblematic identity of selves with nations' (Mishra, 431).
The social media is one of the most common means of communication and pretty much of knowing anything and everything around the world these days, and it is growing very rapidly. It changes and affects each person in a different way, or ways. Some may argue that social media has a bad influence on children and young adults, while most people see that the social media has a more positive effect on them than a negative one. Social media is basically the new way of keeping in touch with everything and everyone, and of even strengthening bonds between each other. This essay will argue that social media has improved communication between people, and has also improved the means of communication between them.
The power of the mass media has once become so powerful that its undoubtedly significant role in the world today stays beyond any questions. It is so strong that even politics uses it as a means of governing in any country around the world. The mass media has not only political meaning but also it conveys wide knowledge concerning all possible aspects of human beings’ lives and, what is utterly true, influences on people’s points of view and their attitude to the surrounding environment. It is completely agreeable about what kind of virtues the mass media is supposed to accent. Nevertheless, it is not frequent at all that the media provides societies with such a content, which is doubtful in terms of the role consigned to it. Presenting violence and intolerance as well as shaping and manipulating public are only a few examples of how the role of mass media is misunderstood by those who define themselves as leading media makers.