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Culture Jamming Summary In the article, “Culture Jamming: Hacking, Slashing and Sniping in the Empire of Signs,” American author and cultural critic Mark Dery creates a definition for culture jamming while popularizing the term. He explains how culture jamming disguises itself in mechanisms that are used for social control. In the section, “Empire of Signs,” Dery focuses on a mechanism from a 1975 segment called “Media Burn,” which involved the collision of two American cultural symbols, the television and the automobile, to alleviate the frustration of television. The segment was extremely shocking to viewers due to it smashing and burning an idolized object in American society (Dery). Dery continues by defining other forms of culture jamming techniques, such as sniping and subverting, media hoaxing, adjusters, audio agitprop …show more content…
Moreover, the term “culture jamming” originated from JamCon ’84, a 1984 cassette-only release by a collage band, Negativland (Dery). According to Dery, the term was used to describe billboard alterations and other forms of sabotage. Dery expands on the concept by adding media hacking, neo-Situationist, sociopolitical satire, and guerrilla semiotics into the category. The overall purpose of the category is to form strategies for individuals to take back their own mind from society. For example, signs, such as billboards or symbols, represent an empire. There are individuals who support the empire while others try to attack the power it contains. The culture jammers, such as musicians and artists, strike against the signs to create an unintended, new meaning for the public. Culture jammers indulge in the alterations of signs for subcultural
“When a great democracy is destroyed, it will not be because of enemies from without, but rather because of enemies from within.” During the late 1940s and early 1950s, these words of Abraham Lincoln were all on the minds of Americans (McCarthyism). After fighting against Communism for decades, the fear of it taking down the country terrorized people’s thoughts. Even more so, people were extremely frightened of the idea that there could be Communists within the spotlights of American influence that were plotting the destruction of the United States. A fear swept the country for almost a decade, and it transformed every aspect of American culture. This transformation began in the entertainment industry and hit here the hardest. The fear of Communism completely spun the industry upside down and distorted everything that made American showbiz so distinct. Even today, the controversies of the 1940s and 1950s have left an impression on the current entertainment industry.
Pop culture in the 1950s and 1960s began to spread and infest the nation from front to back through radio shows, books and magazines, television programs, and even motion pictures. Whether it is culture in terms of political affairs, clothing or the latest musical sensations, the United States has always played the dominant role when it came to who knows what is best, first. Some cases of Americanizati...
Imagine, if you will, a time that seemed innocent... almost too innocent. Imagine a nation under whose seemingly conformist and conservative surface dramatic social changes were brewing, changes as obvious as integration and as subtle as fast food. And imagine, if you will, a radical television show that scrutinized, criticized, and most importantly, publicized these changes, making the social turmoil of a nation apparent to its post-world war, self-contented middle-class citizens. But what if this television show was not as it appeared? What if it masqueraded as simple science fiction, and did not reveal its true agenda until viewers took a closer look? Let us examine how such a television program can become a defining force in the culture of a nation, a force that remains just as powerful almost forty-five years after it first appeared. Let us investigate the secrets of... The Twilight Zone.
In Justin Pearson's memoir, From the Graveyard of the arousal Industry, he recounts the events that occured from his early years of adolesence to the latter years of his adulthood telling the story of his unforgiving and candid life. Set in the late 1970s "Punk" rock era, From the Graveyard of the Arousal Industry offers a valuable perspective about the role culture takes in our lives, how we interact with it and how it differs from ideology.
In Cold War, Cool Medium: Television, McCarthyism and American Culture, Thomas Doherty profiles the 1950's Red Scare, also known as McCarthyism, and its vast effect on American culture during that time. Doherty arms his audience with the revealing history behind the rise and fall of Senator Joe McCarthy, as well as the roots of the anti-communist attitude during the Cold War era that led to the rise of McCarthyism. He discusses the effects of McCarthyism on the entertainment world of the 1950's; the blacklisting of actors, actresses, and producers; many important trials, such as the Army-McCarthy Hearings; and, finally, the end of McCarthyism. An interesting section of the book titled I Love Lucy: The Redhead and the Blacklist demonstrates that in a time
Omi claims that media and popular culture are two of the main culprits for the dissemination of a segregation ideology through music, movies and TV shows (Omi 114). According to Omi, media has the “ability to reflect the dominant racial ideology” and to “shape that ideology in first place” (Omi 115). These two sentences imply that Omi is not just blaming on media, but also on white people, who dominate communications and provide a better image of themselves in order to maintain the status of dominant culture. Moreover, Omi uses the concept of “representation” to claim that even the popular culture, which was supposed to be created by the people, brings segregating ideology on itself and do not contribute to the celebration of cultural diversity (Omi 120). Omi explains this belief of “representation” as a tool of segregation when stating that jokes and songs “reinforce stereotypes and rationalize the existing relations of social inequality” (Omi 121). Media and popular culture are outsiders, meaning that are not racist themselves, but according to Omi they are the main incentive to
On the Halloween of 1938, H.G. Wells’s The War of the Worlds premiered on the radio in America, causing panic and confusion on a national level. To illustrate, Huxley’s theory that entertainment will impact a society on how its citizens think, how they record and display information, and how they communicate with one another is best displayed by the aforementioned incident. This incident arose because this radio drama (intended to entertain) was presented in a decontextualized and abrupt manner—stating that aliens had invaded the earth— and most people indubitably believed it. In addition, this situation can be supported by Postman’s term, “news of the day,” forming an image that society’s media can control its citizens to form opinions and emotions rather than take immediate action when presented with unorthodox news or
The Levin Institute - The State University of New York. "Pop Culture." Globalization101. The Levin Institute - The State University of New York, 2014. Web. 18 Apr. 2014.
John Frow, in his criticism of White Noise, rightfully focuses on television as the defining medium of the Simulacra in DeLillo's America. Television, of course, by definition is a copy; it is a broadcast of something that has been filmed; it is viewed in millions of homes worldwide, each television flickering the same image into the sub-conscious eye. Frow presents a close reading of a speech Murray gives to his students:
The issue of the relationship between the mass media and the popular culture has always been a controversial issue in social sciences. The political economists insist on the role of the media industry in the creation of this phenomenon of the twentieth century. Though, advocates such as John Fiske, argue that popular culture is actually the creation of the populous itself, and is independent of the capitalist production process of the communication sector. Basing his argument on the immense interpretive power of the people, Fiske believes that the audience is able to break all the indented meanings within a media message. He also believes- by giving new meanings to that specific message they can oppose the power block that is trying to impose its ideology to the public. Consequently, this anarchistic activity of the audience creates the popular culture as a defence mechanism. Even when we accept Fiske’s ideas, we can not disregard the manipulative power of the media and its effects on cultural and social life.
Ideology is “a system of meaning that helps define and explain the world and that makes value judgments about that world.” (Croteau & Hoynes, 2014). According to Sturken (2001), the system of meaning is based on the use of language and images or representation. Therefore, media texts come along and select what is “normal” and what is “deviant” to the extent that this hegemony of constructed meanings in the viewer’s head becomes “common-sense” (Gramsci in Croteau & Hoynes, 2014). From this standpoint, what America claims to be pop culture which is omnipresent in media internationally, is a representation, through “politics of signification” of what is right or wrong (Kooijman, 2008). An example of America’s cultural ‘manifestation’ is Mean Girls,
Gitlin, Todd. "Prime Time Ideology: The Hegemonic Process in Television Entertainment." Social Problems 23.3 (1979): 251-66. JSTOR. Web. 27 Nov. 2013. .
Television has always been an industry whose profit has always been gained through ads. But in chapter 2 of Jason Mittell’s book, Television and American Culture, Mittell argues that the rise of the profit-driven advertising television model can be traced back through American television history, and that the rise of the profit-driven advertising model of television actually helped to mold American culture both from a historical standpoint and from a social standpoint.
Firstly, we will discuss the term culture jamming and the term can be defined as the ways in which people or groups resist consumerism and corporate advertising. Culture-jamming, is not a new phenomenon it has been around for decades; however it is quite difficult to determine when it originated. Naomi Klein, in “No Logo: taking aim at brand bullies” has been defined as “the practice of parodying advertisements and hijacking billboards in order to drastically alter their messages” (Klein, 2000: 280)”. Furthermore the term was coined in 1984 by the audio-collage band called Negativland. The band used the lyrics “the skilfully reworked billboard…directs the public viewer to a consideration of the original corporate strategy” (Klein, 2000:281). In relation to the above definition other academics have provided a definition of what culture-jamming is. For example, Mark Dery in The Pyrotechnic Insanitarium defines it as “media hacking”.
Since the television was invented in 1924, news and current affairs programs have surly become one of our main media sources. With this in mind, reporters and stations alike are able to manipulate their audiences through a variety of techniques, to make them believe a representation of reality as opposed to the true fact. This is evident in the current affairs story “Video Game Violence” and the standard news story “Music Video Ban”. These similar stories both originated from Channel Nine and represent violence in society’s youth today, stating children are at risk if exposed to such material. Through a selection of techniques, the audience is lured into supporting the told story and agreeing with the general attitudes promoted.