The difference between the social and the collaborative networks

Collaborative network systems are an important assets to any network because they embrace the modern state of media and technology to bring forth results and shared ideas.

We are in an age that is dominated by media networks from social to business fields that constantly undergo changes. “Network power can be though of as a flow of power in which participants all share. It comes into being most effectively when three conditions govern the relationship of agents in a collaborative network: diversity, interdependence and authentic dialogue” (pg 2, 2002)

It’s fascinating to look at the progress of collaborative networking and the future that awaits it. Collaborative networking systems are almost like a business side of Facebook. Uniting people from around the globe, without the need for a physical presence or space to share and unite in an idea or a topic that the group feels passionate about. The internet is the platform that transcends the need for space that would once make such a ‘connection’ or ‘meeting’ possible.

Even ‘productivity’ has been redefined by these networks; blogging and video sharing are amongst many examples of how the presentation and gathering of information has been changed, with particular emphasis on the journalism industry. Similarly, with Wikipedia access to encyclopedia information has changed. Having said this, it is very important to note the difference between social networking and a collaborative network system. Here are the major key differences:

With social networking you are interacting one on one, with a network you share your ideas through files and focus on pitching and contributing to a source of information of sorts. “Collaborative Networks will increasingly be critically important to business and organizations by helping to establish a culture of innovation and by delivering operational excellence.” (ostatic.com)

The web 2.0 seems to be built on the enterprise of collaborative networks, and there is no doubt they have been a success and make it easier and faster to share and contribute information, however it will be increasingly important for business’ to closely monitor and organise it probably by establishing an excellence and easy network that can be used by all members to deliver the set results.

1-     Booher, David E. and Innes, Judith E. Network Power in Collaborative Planning, Journal of Planning Education and Research March 2002 vol. 21 no. 3 221-236

2-     http://ostatic.com/blog/the-future-of-collaborative-networks, June 2009

where is the love?

The relationship between data and media might not be as blissful as one would image. In fact, in regards to today’s social networking and the internet one really shouldn’t be able to function without the other.

Data we put on our own social networking sites such as twitter or facebook are easy to access, not only to us, but to the rest of the world. Information is easy to store and share, and here is where the relationship between data and media needs no help.

However, when we look at ‘data protability’ (A. Watters, 2011) that is where the fault needs to be addressed between media and data. It is not so easy to transfer or capture information you have posted on one site and send it off or save it to another. Data sharing ‘profiles’ are fixated on their one particular site, you find yourself re-sharing the same information on another site or service too often; facebook for example has its own data system layout. The information you upload is specifically used to satisfy that media outlet. Most information saved on the facebook data cannot be transported or converted onto another site.

Recently, some data information has been able to overcome this barrier, and connect the two networking sites data systems. An application can now allow twitter updates to enter your facebook too, and flickr has connected it’s photo uploading data with facebook. However, separate accounts and profiles must be made and entered and the same data collecting system process needs to take place, separately, for each site before you go ahead.

Why do we need a solution? And why is this so important? Because media technologies and data should rely on one another and in order to move ahead and constantly shift and advance we need a system that can organize these tools of information in a ‘neater’ manner. The Data Portability Project (A.Watters, 2011) is already on it, and has started a “project (that) brings together people from the tech industry to push for open standards, so that regardless of application or platform, data is portable… (allowing) users to share their data their data stored on one site with another site without having to hand out their username and password (and without breaching or jeopardizing any security/privacy risks to the individual) “With data portability, you can bring your identity, friends, conversations, files and histories with you, without having to manually add them to each new service. Each of the services you use can draw on this information relevant to the context. As your experiences accumulate and you add or change data, this information will update on other sites and services if you permit it, without having to revisit others to re-enter it.”  (Data Portability Project, 2007)

Not only will it be more useful to personal users but companies as a whole; for example, take Paul Edwards’ ideas regarding the collection and prediction of global warming, a comprehensive date system like this would not only save time, but would help make details regarding the issue more accurate.
”Climate is the history of the weather-the average state of the atmosphere over periods of years, decades, centuries and more” (pg 100, 2010) says Edwards. But there are two ways of collecting this data, looking through books with previous records and trying to understand climate as a physical system. And here is where data collection and media can combine to ease and advance technology and research for scientists.  

So at this point in time, collecting data doesn’t seem to be the real problem, it’s being able to transport it through different outlets within the media that seems to be a challenge. But with companies such as The Data Portability Project on the rise the direction of media technologies making data more available is looking less bleak.

1-      http://www.justmeans.com/Data-Portability-Who-Controls-Your-Social-Media-Data/18344.html, 2011

2-      Edwards, Paul N. (2010) ‘Introduction’ in A Vast Machine: Computer Models, Climate Data, and the Politics of Global Warming Cambridge, MA: MIT Press: xiii-xvii

3- www.dataportability.org/ , last updated 2011, A.Watters

What happens to SPACE in Theatre, when technology is introduced?

Technology has always played a vital part in theatre, and as technology becomes more advance the art form that is theatre has learnt to adapt itself and embrace the changes presented to it, to keep the industry alive and exciting.

As a regular theatre goer, there is nothing more exciting than new technology merging itself with classic plays and timeless stories. “Electronic networks are now an integral part of our human-material/cultural ecologies” (K. Armstrong, 2002) and this is evident within modern artwork/performances.

It is believed fire was used as an aid to help enhance stories, the ancient Greeks were renown for their excessive use of props, costumes and masks to dramatize their performances, by the 18th century the Italians were embracing the mirror effect to help project the image of a ghost on stage. (H. Harvey, 2009). Today, our new electronic networks are bought into new theatre to help integrate the current state of society and time with the very old form of live artwork.

Example, in Melbourne 2010 Tim Burton’s expedition featured a live/video performance with a woman performing in video in another unknown city, and her image was transported live to the Melbourne audience. 3D technology, and surround sound all helped capture and create the ‘live’ and ‘intimate’ feel, showcasing how easy and even unnecessary the need for ‘time/space’ is in the performance world. It challenges us to think outside of the norm, to look at theatre from a different perspective and even feel it differently, so that we may connect on a different level. Changing ideas and performances such as these will embrace new technologies and understandings of what space to constantly surprise us, and offer us something new.

Computers are now used as a method to create a realistic feel to some semi-autobiographical pieces, in Belviours 2011 production of “Jack Charls and the Crown”, video technology of real footage was used in the background the give the story a sense of realism and draw parallels’ to the truth. “The coexistence of “live” performers and digital media in the same unbroken space with a co-present audience.” (H.Harvy, 2009) Digital Theater is generally seen as having narrative content to differentiate it from Performance Art, which seeks to provoke the user into exploring an artistic statement. Digital Theater is also defined as taking place in a single location as opposed to “Desktop Theater” which includes web-based role-playing, games and collaborative storytelling.

And this is what is so exciting about our current ‘arts’ industry. Traditional values to stories and characters are usually maintained but how they are presented and the space in which they are presented in has all been challenged. And yes, it is still art; to steal one of Shakespeare’s most famous lines “what is in a name?/That which we call a rose/By any other name would smell as sweet” (from Romeo and Juliet, by Shakespeare 1597) Modern theatre, like Street theatre still addresses issues does it not? In the same way Macbeth did. And Modern musical theatre like Mary Poppins, with all its glorious costumes/props and use of digital media still entertains in the same sense the Phantom of the Opera did in 1987, yes?

 

1- http://seven.fibreculturejournal.org/fcj-047-intimate-transactions-the-evolution-of-an-ecosophical-networked-practice/

2 – http://www.chunkymove.com/Our-Works/Current-Productions/Mortal-Engine.aspx

 

An Open Government, the Sun Dial Movement.

Lawrence Lessing’s 2009 article “The Punch Clock Campaign” covers and criticises the “transparency movement” (pg 1, 2009). The idea to extract and give public access to governmental documents is not a bad one, however it is important to focus on the framing aspect of such an ‘idea’.

There is no doubt the media has played a significant role in politics; the two most used examples of history would be the introduction to television during the JFK/Nixion election and the Watergate Scandal in Washington in 1972. In both instances, ‘modern media’ (back then) changed the foreground of politics. Today, I’d specifically like to focus on the US Secret Service’s recent decision to create a twitter account and the death of Osama Bin Laden, and looking at how these two events are FRAMED and even a ‘transparent’ file-sharing site, containing government documents would have its flaws.

The point of the ‘transparency movement’ is to create a truthful and open dialogue amongst the government and it’s citizens, yet twitter, the microblogging craze hardly creates a fair leveled dialogue. The Secret Services’ new twitter account will not abuse the national security but instead-serve as a recruitment forum and pr release tool (Mar Milien, Washington Post). Therefore, any revelation or information shared is all controlled and centered, further more exploring the ideas of framing which Lessing brings up in the article (pg 2, 2009) the information we receive is presented in a way which allows the secret service to be in charge of our positioning. Therefore, that idea of ‘transparency’ and ‘practical access to government database’ is really non-existent here. Again, Lessing’s idea is so accurate within this example when he suggests that truth can easily be presented as a lie. (pg 5)

With the death of Osama Bin Laden; the US government will not release photos of his dead body. This decision illustrates the current control of information sharing. But is it even vital that we see these specific photographs? The problem is the lack of trust and respect that has occurred between the public and it’s government. For example, many political analysts draw parallels between JFK’s affair with Marylin Manroe, and Clinton’s with Monica Lewinsky. In the past, people respected those in power, a man’s private life was his business no matter who he was… Because that trust has been tainted over the years now politicians need to earn our trust, they need to be model examples and because of media everything is now our business.

Drawing back to the release of the Osama Bin Laden photographs, the white house states they want to protect us from grotesque images… We say want to see these photos to believe them… Today’s public wants access to particular information, even though we might necessarily not want to look at them, we want to choice to have them available, to re-instate our trust.

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Rami A Nour

Games Can Save the World? Review

 

Jane McGonigal’s video blog explores the ideas of how games can stimulate and solve issues for the modern world; apparently the globe, as a total, spends 3 billion hours a week playing games… when we should be playing 21 billion hours per week to ‘save the world’ says McGonigal. Farfetched aye? And that’s only within the first couple of minutes of her arguement. When McGonigal shows us a Phil Toldano’s photo of an extreme gamer, captured before an ‘epic win’, as an example of the emotions game can create and how these ’emotions’ could be captured and utilised for more serious issues, she slowly begins to win me over, and has me thinking… am I becoming crazy too?

But the more you think about it, the more it makes sense. Games create a reality where failure and obstacles are not so dramatic, a constant reassuring and positive re-enforcing place, where you are always rewarded for your ability and failure is not so threatening, therefore it offers an environment of security. Capturing this environment would be very useful for “humans to become a more collaborative species”. It doesn’t stop there however, McGonigal claims that gamers can develop a good trustworthy and ongoing relationship with other ‘players’, not only this, ‘gamers’ are eager and interested in what they do. All these qualities are in fact good qualities in any human, put into the real world and taken out of that safe comfort zone though would it actually work?

I believe so, McGonigal makes a good argument and presents some really strong examples at the end of her talk, esp the ‘world without oil’ online game, where users are asked to register their real address and presented with real situations of the scenario with the help of multi media videos. The concept is so utopic on so many levels, and the ideas presented allow the viewers to spawn off into their own idyllic worlds of how a fantasy online could use media to develop skills and expand our abilities to help us prepare and apply in real life.

Rami A Nour

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Arts3091 blog posting 3

According to Wikipedia the virtual reality is a computer-stimulated environment that can replicate the physical presence of the real world.(1) Because of its wide definition ‘the virtual reality’ can be traced back to the 1860’s as the reading points out. Its form was mainly in artwork as this was the method of creatively communicating. Now-a-days technologies and media have elevated this definition, and as Andrew Murphie points out, that when looking at the development of the virtual reality we must also take into consideration three ecologies of socius, self and environment.[1]

Thinking transversally (where we look at nature and culture together in the process of this media development) is essential, because humans are unable to separate themselves from the environment. A modern example is the new applications or features on a mobile phone. When the mobile was first developed it has the ability to extend ourselves further through society, making us venerable to solitude, and on constantly on call. Now, because of the environment, the state of mind we share and the development of twitter, myspace and facebook, applications can carry and access our virtual reality on them. Murphie says, ‘transduction describes the fact that ‘the living individual is a system of individuation, an individuating system and also a system term… we are not thinking only of technologies buy of all kinds of processes, the techniques that make up human culture…”[2] Continuing on with the phone example, the phone is the enhancement of our virtual beings. It allows us to be in two places at once creates another identity for us in the new media world.

It is the real environment and current state of media that we are in that introduces the demands for this sort of technology. We already have gps and google maps that replicate the real world with photographic images that transport us virtually to a new place; the whole concept of space has been changed since the evolution of media. Simiarly, I-phone applications like grinder allow gay users to create a profile and inform other users when fellow grinders are within their radiance.  Japanese writer and net culture researcher Toshinao Sasaki says “The biggest significance of mobile phones as media is that they have increased our closeness to virtual reality.” [3] The next question then becomes, is the virtual sphere merging with reality? Phones now systemize ‘Actual Reality’ applications. AR browers overlaps the two words Vernor Vinge visualized and phones can now take a picture of the environment you are in and produce a list of points of interest from the hottest clubs, to the best restaurants within your vicinity.

The state of reality is evolving, so much so that virtual reality has crept into everyday life, 3D movies, television, facebook so forth; it’s no longer a form of art, it actually is a way of modern living.

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[1] Murphie, Andrew (2004) “the World as Clock: The Network Society and Experimental Ecologies’ in Topia, 11: 117-139.

[2] Murphie, Andrew (2004) “the World as Clock: The Network Society and Experimental Ecologies’ in Topia, 11: 117-139.

[3] http://news.bbc.co.uk/2/hi/technology/8193951.stm

by Rami nour

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Advanced Media Issue Blog Post 2 :)

Globalising Memory, Thinking and Action

 

The relationship between an individual, social and global memory is one of a complex nature. Stiegler argues that technologies such as mobiles, which store human memories such as phone numbers and birthdays is almost like an extension to the human body. In fact he specifically affirms that technologies such as the GPS, telephone and computer are…”a greater part of our memory”.[1] However, is this to say that with the improvement of technology we no longer rely on our own memory? I feel this argument certainly with-holds some truths to it, however with the evolution of technology, comes the evolution of a lifestyle. One cannot compare the memory use of humans in the 50’s, 1800’s nor the BC eras to today! Why? Because in 50BC we did not have cars, without cars, there would be no need for a GPS system. Yes, we used to navigate using the sun, and yes we walked or rode horses (even donkeys) to get us from point a to point b using our memory, or other applied skills. But roads, or routs (should I say), were not as complex. This notion can also be applied regarding using phone memory, for it is the environment which we are in that allows and demands the use of such technologies. Before mobile phones, phone books could have been used to record numbers, and before the invention of the phone addressed to which letters had to be sent to could have been written down, on stones or on paper.

This then connects with the Clark and Chalmers reading where they argue that the mind and the environment are an active externalism that is utazlised by the mind.[2] Objects are merely just an extension of the mind and our memory is internally processed by the brain, so therefore whether it be technology or physical notes they all poses the same service, and withhold the same ability; and Noë agrees. Experience and consciousness is something we achieve. For everything we sense is produced by movement, says Alva Noë, a simple concept, but most defiantly true. Sometimes the obvious needs to be pointed out, and because of the readings and screenings of this week’s topic I became more aware of my everyday use of memory and it’s relation to media. We need to see, hear or feel something before we can store it in our minds or in our technological devices. We remember what toothbrush is ours, and what toothbrush is our siblings by its colour, using our minds relationship with our sight to remember this vital piece of information. Likely, we use our hearing to store someone else’s phone number into our phone, when they give us the number orally, or our sight if the number is written down. New media’s work with our sensors to help preserve our memory, but by no means do they destroy our own ability to completely memorize. As shown in David Chalmers’ clip the extended mind can be technology but they key is focus. The mind needs to focus its attention, where it does not interfere with the bodies natural reactive abilities. Memory requires attention to detail, simple and plain detail, as shown in the tennis example. By removing her anxiety it opened the key to her accelerated learning.

In a final note, it as been noticing the role the environment plays with our memory, and extended memory. How we preserve and remember things is always fascinating, but it’s even more fascinating to see how it has evolved with digital media in our modern world.

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[1] Stiegler, Bernard (n.d.) ‘Anamnesis and Hypomnesis: Plato as the first thinker of the proletarianisation’ <http://arsindustrialis.org/anamnesis-and-hypomnesis&gt;

[2] <http://en.wikipedia.org/wiki/Extended_Mind&gt;

Arts3091, blog post #1

McLuhan’s views regarding the media’s relationship and connection with the human race can be defined as quite absurd. As a technological determinist McLuhan does not even acknowledge the human agencies relationship with the technology; he blamed the Radio for the rise of Hilter, and blamed the Television for the rise of American Teenagers causing trouble. Likewise, if we look at the current ‘riots’ and ‘rebellion’ in the Middle East today, particularly Egypt’s, we’d have to wonder if McLuhan would point the finger solely on Social Networking, such as Twitter and Facebook.

If we placed McLuhan’s theory of media relations with what happened in Egypt earlier on in the year we can argue for and against his theory. On January the 26^th the Egyptian people began to protest against their living conditions and the ‘autocratic regime’ by their President Hosni Mybarak, and almost immediately twitter and facebook were shut down. Obviously, the shutting down of the popular social networking sites shows the evident threat felt by technology from the government, and this was a means of controlling the situation. Therefore, McLuhan’s theory is not completely absurd. However, to completely blame technology is a little farfetched, many Egyptian rioters said the Tunisian Revolt inspired them, but as John Steward discussed on Jan 27^th, there are four factors that could have shaped the outburst. General frustration with the state of the government, and it’s lack of democracy, Obama’s message of change, George W.Bush’s former threats of an invasion and modern media’s ability to spread word faster and it’s easier access. These factors agree more with William’s interpretation of modern media and the cultural materialism theory. For Williams clearly outlines that society shapes the technologies, our imagination helps shape what technology presents to us, when we inventions happen it is because there is a need for it, to fulfill a gap that is missing. Under this theological theory, one could argue that the rebellion was going to happen regardless, and instead of blaming the likes of twitter and facebook, we could instead argue that social networking had helped fuel the criris.

Social Networking helped spread the word, but its general communicational ability is no different from a letter or a telephone call. Its pace and its lack of privacy are what separate it from the ‘classical’ forms of communication. And as Baudrillard notes, your virtual identity can manipulate the space and time. It is beyond human capacity and gives in to our desire for saturation of speed. And even though Baudrillard is a technological determinist his theories also point fingers at media for demolishing the need of the physical presence, his argument, placed in the Egyptian uprising context shows how this new form of networking created a virtual uprising and sharing of ideas, that did turn into a physical one. Contradicting his belief of seeing illusions rather than actuality and that reality is only a mere compo-sitioning of signs, because the context of the riots and what they stood for were far deeper than symbols extracted from nothing!

Rami A.Nour

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A wedding ring is one full circle away. arts2090 major assignment

1. Digital network media make no essential difference to the relations between publishing institutions and society.

 

After viewing the much publicized Sex and the City 2 movie, for the second time, I wondered when my wedding day would come about; the day when I, a man, could walk down the aisle in my white Dior suit, to all male chorus and lavish swans swimming around me and marry another man. After the excitement was over and the very generous idea had come to a rest it dawned on my how ‘traditional’ weddings are and the religious connotations they with-hold. And since ‘homosexuality’ is anything but ‘traditional’ in the sexual, physical and even emotional sense why are us ‘gays’ represented as ‘ordinary human beings’ throughout the media and their publishing institutes like television and film?[1] I’m sure the intentions are all well, and needless to say I support equality throughout sexual, religious, cultural and gendered minorities, but the truth is to be gay is to be different. Our sexual behavior is not the same as a heterosexual couple, and because of that it manifests different emotional obstacles that we must overcome.[2] I begin to wonder that by putting homosexuals in a heterosexual template are we being un-intentionally oppressed by the media?[3] After all, at least we are recognized and seen throughout the entertainment media, surely that must be a huge step forward? Us humans are complex beings and trying to generalize our behavior and state of mind to capture it in a publishing form is so difficult. The very idea of trying to create a gay relationship on screen or in print with ‘straight’ ideals and values almost preserves the heterosexual lifestyle as it often will show us the flaws and mishaps of the ‘gay couple’ in the situation.[4] Again, I understand that this is usually done in texts to reach a wider audience; the media represents the minorities with a strong focus on the more universal topics so that every audience member can relate to the issue.[5] But it does not work; to me it’s the equivalent of creating a television show about an Islamic family and having them celebrate Easter and Christmas.

I wouldn’t be complaining if I didn’t think the ramifications were severe, but publishing has such an effect on society, it shapes our ideals and can easily play with our already existing prejudices. Stereotyping for instance fuels dominant ideologies, and attaches meanings to different objects and images.[6] For example, a published medium can mean different things to a different audience depending on their background and education, and how we associate these images is all dependent on how our minds reproduce the issue about the subject. Because of the media and the visual representations of a ‘lesbian’ many would probably envisage a butch, large, aggressive female with short hair, likewise, with a gay man, the overtly flamboyant bitch. And the problematic issue at hand here is most of these typecast roles are used for humor.[7] Rosie O’Donnell on The View fulfilled these shoes, and likewise does Jack McFarland in Will and Grace or Nathan Lane’s character in the Birdcage. These ‘characters’ (not Rosie) are also very single dimensional there is no real depth to them, they almost mock our society and silence their voice because they cannot be taken seriously.[8] Not once does Sex and the City or Will and Grace, Ellen (the skit-come) or even Brokeback Mountain try to actually travel the political issues of their society through their medium. Whilst they might focus on those universal issues of love, it really makes the wider audience uncomfortable when the media dwells or even attempts to tackle the minority’s oppressive issues.[9]

New technologies and their easy availability means mediums with more homosexual context can slowly be published to a wider audience and bring these issues to the surface. On youtube for example A Jihad for Love follows young Islamic men and their struggles with homosexuality and the Iranian documentary Be like Others tells of men going through underground sex changes.[10] These documentaries are vital as they show real gay men, facing and suffering gay issues; in Hollywood and the entertainment medium gays are desexualized to make them seem less of a threat to the audience but here, the issue is being dealt with in a manner that does not attempt to glorify nor escape the true political substance some homosexuals face.[11] The internet is almost a blessing, whilst it is not a medium, it’s a form of publication that fuels communication amongst the community, for example there are a number of chartrooms, were anyone can be anonymous and talk with another homosexual around the world, also there is a gay Christian internet Radio station that offers support and insight into real Homosexual oppression within religious sectors of the community. But perhaps the internets greatest achievement is how it can over come and publish mediums that might be physically banned, it can reach a wider audience to tell our story, the way we want it to be told, so we are no longer invisible, or better yet, our stories are not told by a heterosexual ‘artist’ using conventional cinematic techniques, which really benefits the heterosexual audience.[12] Because film attempt to reach a wider audience it must confide to certain rules, the internet has different intentions and therefore does not need that very large audience’s approval, therefore the internet can display an issue the author wants within having to put a large dominate audience’s needs first, instead the author puts his/her needs and opinion forward.

It’s also so important to look back at how we were portrayed throughout history within arts, literature and film. Again, with websites like Wikepedia, an open-ended publishing media, we can find democratic and easily accessed information to show that homosexuality publishing goes all the way back into the ancient civilization. An ancient Roman silver artifact found in Bittir, dated to 1AD displays an older man having sexual encounters with a younger gentlemen and likewise a red figured cup dated 480BC depicts Zephyrus and Hyacinthus in a most sexual pose.[13] The Greek and Roman empires depicted homosexuality as a common ‘practice’ and there were statues commemorating their love, displayed in public. ‘To say that queer emancipation is a product of western reform is severely misinformed.’ [14]For these ancient publications show us that society obviously knew, and some even ‘embraced’ their sexuality through their artworks. Yet, it’s almost like we have taken a step back, in 100 yeas of movies, especially before 2000, if homosexuality was bought up it was very subtle or something to pity or laugh at. I came across a fine author named Vito Russo and he said “Hollywood, the great makers of myths, taught straight people what to think about gay people… and gay people what to think about themselves”, and I completely agree with this statement. Hollywood is such a powerful medium that almost shapes our state of mind, and in films such as Basic Instinct, Victim and The Silence of the Lambs homosexuals are seen as psychopaths, attaching the morals and values of the heterosexual environment, it conveys a message that our lifestyle is almost “problematic” or “sickly”, and Russo, and I, believe that films are a moving artwork that depict the ideologies of the time. [15]

The Hollywood Production Code of the 40’s and 50’s censored the context of film to preserve the American values. And amongst this rule I found that homosexuality was forbidden, and if an auteur wanted to touch on this topic, he could not humanize or glorify the gay individual.[16] Instead in films like The Maltese Falcon and Gilda homosexuality is portrayed as a web of social fear, threat and anxiety to the community. [17]So we think about this, and if you ask yourself the fact that a law had to outline that Hollywood could not touch upon the oppression of homosexuality it must mean that publishing institutes really DO have an effect on society!

You want proof? I’ve found heaps! In 1996 (Riggle and co.) studies the attitudes of 82 students before viewing a documentary on Harvey Milk and then again surveyed the students after, the results shows that there was less prejudice towards homosexuality amongst the students who held prejudices before hand.[18] A more recent study in 2006 (Shiappa and co.) proved that Will and Grace created more of a tolerance towards the gay lifestyle amongst young heterosexuals.[19] All proving how powerful publishing institutes are in our society. Again a 2001 German study (Rossler and Brasus) created 2 groups of people, one was a controlled group with their ‘gay’ media intake was restricted; the other was exposed to talk shows that dwelled on homosexual themes. Both groups started with the same amount of prejudices to begging with but only the 2^nd groups attitudes saw a significance difference by the time the research had ended. [20]

This is exactly why it’s so important that we are portrayed as the individuals we are, it’s all good and fun to mock (kindly) anyone, but our characters, our representations need depth. We need to be taken seriously within the media. Even in the late 90’s with the hate crime in Wyoming on Mathew Shepard (19y.o homosexual who was badly beaten by two locals, who robbed him and left him tied to a fence for 18 hours, before someone found him and passed 4 days later in hospital) the United States media took different attitudes towards this crime. Publishing is a voice, a very strong voice. The ABC’s 20/20 program stated that “… portrayed as a hate crime because Shepard was homosexual, was in fact a bungled burglary and not motivated by hate.”[21] The New York Times and the Boston Globe also agreed with the ABC. But because other media outlets and freelance bloggers, in the day and age of the very slow dial up internet, could still voice their un-effected opinion a movement was able to be put forward; “hate-crime” laws to protect homosexuals from discrimination began with large supporter coming from Sen. Edward Kennedy. [22]

So can we see how easily influenced we are, I mean evidently, I wanted to replicate a wedding I saw in a movie, but in a more serious manner, we need to understand how powerful the media is in shaping our opinions, and better yet we really need to understand that when attempting to create a ‘realistic’ and ‘honest’ depiction of a minority group, like homosexuals, it must be understood that each group is different and new conventions or templates must be used to capture and tell our stories accurately. Hatred and a closed minded attitude will get no one anywhere, we need to move forward. And the best way to do this is by using publications and digital media to our advantage, it’s out there, it’s easy to use and it’s fun! J

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[1] http://www.ejumpcut.org/archive/onlinessays/JC18folder/GaysinFilmDyer.html

[2] http://www.ejumpcut.org/archive/onlinessays/JC18folder/GaysinFilmDyer.html

[3] http://www.ejumpcut.org/archive/onlinessays/JC18folder/GaysinFilmDyer.html

[4] http://www.media-awareness.ca/english/issues/stereotyping/gays_and_lesbians/gay_film.cfm

[5] http://medialiteracy.suite101.com/article.cfm/minority_media_representations

[6] http://www.ejumpcut.org/archive/onlinessays/JC18folder/GaysinFilmDyer.html

[7] http://medialiteracy.suite101.com/article.cfm/minority_media_representations

[8] http://www.media-awareness.ca/english/issues/stereotyping/gays_and_lesbians/gay_film.cfm

[9] http://medialiteracy.suite101.com/article.cfm/minority_media_representations

[10] http://meemgroup.org/blog/?p=40

[11] http://medialiteracy.suite101.com/article.cfm/minority_media_representations

[12] http://www.hour.ca/film/film.aspx?iIDArticle=13416

[13] http://en.wikipedia.org/wiki/Homosexuality

[14]  http://www.hour.ca/film/film.aspx?iIDArticle=13416

[15] http://www.media-awareness.ca/english/issues/stereotyping/gays_and_lesbians/gay_film.cfm

[16] http://medialiteracy.suite101.com/article.cfm/minority_media_representations

[17] http://www.ejumpcut.org/archive/onlinessays/JC18folder/GaysinFilmDyer.html

[18] http://www.entrepreneur.com/tradejournals/article/203027125.html

[19] http://www.entrepreneur.com/tradejournals/article/203027125.html

[20] http://www.entrepreneur.com/tradejournals/article/203027125.html

[21] http://www.freerepublic.com/focus/f-news/1280398/posts

 [22] http://www.freerepublic.com/focus/f-news/1280398/posts

FINAL WEEK:D

Allison Hearn’s “Variations on the Branded Self” looks at the digital construction and duplication of oneself in the modern world. Her article can be seen or used as an example in two different perspectives, firstly in the cultural perspective of facebook and myspace and secondly in the digital self marketing field. Hearn believes that in today technology has given us the power to construct ourselves however we please in a digital manner, choosing the physicality’s and traits we have that we wish to ignore and pretend do not exist.

Hearn describes a ‘branded self’, and how we have become so heavily reliant on identity duplicate programmes or applications such as facebook and myspace. The social networks are more than just a mere cultural craze, they have almost become a lifestyle where one describes oneself, creates a page that is based on oneself and constructs another digital version of themselves based on bias, subjective and selective information they wish to share. The cultural industry therefore reflects us as people, and how we use technology as a form of entertainment but also to market ourselves amongst peers for popularity and social ‘fame’.

The second form of our branded self bought forth by Allison was the more cooperate agenda. Hearn states that we can use these duplications or digital self constructions for marketing ourselves for employment,

Finally Hearn explains why personal branding is so successful, “… [it is] about taking control of the processes that affect how others perceive you”, it gives us the power to be who we want to be, how others see us, and like most forms of technology it is evident that such tools gives us a need to be seen how others want us to be seen, and personal branding via the internet gives us this ability.

“…necessary strategy for success in a increasingly corporate world”, with programmes such as seek.com and employment starting off with resumes submitted electronically or surveys filled out via the internet, it therefore becomes evident that the internet has become our medium for marketing our skills and ourselves for business purposes as well as those social one. Metaphorically speaking we again become highly selective of our employment history, our experiences so on and choose to present the pros that will assist us “striving to embody the values of its working environment”. This places control in our hands and demolishes the face to face approach, displaying how technology has yet again taken over as the main preference for communication, even though, it is not entirely honest and can easily be manipulated to suit what we wish to create.