Thinking about...our Involvement in the Cyber World

Thinking about...Our Involvement in the Cyber World

Identity Crisis

Can you imagine a world without Facebook? What did we do with our lives before it? In our modern technologized media culture, Facebook and other social networking sites alike have become a core competent of our participation in both our online worlds and our external environment and has ultimately created a sphere for which we can control our identities. Social networking sites are defined as applications that enable users to connect with others by creating personal information profiles whilst inviting friends and colleagues to have access to those profiles (Kaplan, A, Haenlein, M, 2011). These personal profiles can include a variety of information, including text, photos, videos, audio files, and blogs that people freely and willingly update and contribute to. It seems that nowadays, internet users are happy to publicly proliferate information about themselves, whether it be a truthful, indicative information of their actual selves or not. Ultimately, social media acts as medium for people to construct, manipulate and alter their identities in a simple, almost uncontested, manner.  

Traditionally, identity may have been seen as a combination of elements of our personalities, both innate and developed. Genetics, nationality, ethnicity, and environment were and are features that can be perceived as composing our identity. However, with the growth and ubiquity of social media, identity has become something quite comparative. A number of scholars have resulted that identity has become a significant reflection of the self-concept. As defined by Rosenberg (1986), Self-concept is “the totality of a person’s thoughts and feelings in reference to oneself as an object”. Identity, on the other hand, is that part of the self ‘‘by which we are known to others” (Altheide, 2000, p. 2) (Zhao, S, Grasmuck, S, 2008). Judith Butler (1999) says identity is a performance of fantasy and desire; a pursuit of being and becoming the image of this desire (Thomas, A, 2007). The construction of an identity is therefore a public process that involves both the claims by the individual about their own identity and the identity constructed by others who endorse the claimed identity (Stone, 1981, p. 188).

Raessens (2005) describes two key terms that are useful in allowing us to understand the cultural shifts that were initiated by the Facebook phenomenon that have altered the way identity is formed and maintained. Michael Heim described virtual reality as “an event or entity that is real in effect but not in fact” (Raessens, J, 2005). The virtual space by which we create our identity is real in effect, as it reflects who we desire to be, however, in fact, is not a true representation of the self. Severe reliance and ‘addiction’ into this virtual space can lead individuals into deep immersion in a pseudo-world, impacting their perception of social, language and cultural norms.  

Is our involvement in the online world becoming too prevalent in our everyday lives?

Raessens (2005) describes the process of interactivity, which explores how modern internet users can control their cyber space in a way that is meaningful to them. Through the example of Andrew Cameron, Rassens (2005) identifies interactivity as “the ability to intervene in a meaningful way within the representation itself”.  This is particularly relevant in terms of the individual’s ability to intervene with online content in order to represent themselves in a certain manner. The construction of online profiles enables people to hide their undesired physical features, and anonymity allows individuals to re-create their biography and personality. In other words, the “disembodied and anonymous online environment makes it possible for people to reinvent themselves through the production of new identities” (Zhao, S, Grasmuck, S, 2008). On Facebook, we can easily alter our identities depending on the photos we post, status’ we write and the people we connect with. The deletion of unflattering photos marks the beginning of censoring our profiles and hiding elements of our identity to suit our preferences. Instead of keeping these unappealing photos on their walls, users are inclined to post exciting, flattering, flawless looking photos in order to impress their followers. In essence, we proliferate an image of who we want others to perceive us as, and who we desire to be, whether through photos or text. One user may constantly post photos of themselves clubbing, drinking and dancing in order to present themselves to their cyber network as a party person. Another may tag themselves as “going for a 30km run” or “At the gym lifting 200kg weights…with one hand.” in the hope for recognition as a fitness fanatic. Although, they may choose not to tag themselves as “Scoffing down a Big Mac after exhausting myself after that marathon” in order to maintain a certain reputation. Either way, both examples explore how our identities are a construction of the information we choose to expose and omit to our wider, online community.

The identity claims we present on Facebook can be both implicit and explicit. Most implicit identity claims are visual, involving the display of photos and pictures uploaded by the users themselves (Zhao, S, Grasmuck, S, 2008). While they do not overtly claim the personality of an individual, photos imply elements of a personality. Admittedly, when one of my friends post that they are “In a relationship with….” a new person, I instantly have a quick stalk to see what they ‘are like’. Although I don’t read anything that their new beau writes, I may scroll through a few photos and draw assumptions about what kind of person they might be. Because really, I can decipher an entire person’s life by looking at two public profile pictures. I see one photo of them hugging their dog? Ah, clearly he must be a playful, loyal vegetarian with a restless attitude who likes the outdoors, and is quite the affectionate type who’ll text you at least 5 times a day, but will always act manly in front of his mates to maintain his male bravado. He also won’t be pleased that you have a cat, but don’t worry…he’s too afraid of losing you to ever tell you.

Is authenticity or anonymity more important?

Research conducted by Zhao and Grasmuck (2008) shows the number of profile pictures displayed by users ranged from 2 to 399, averaging 88.4 (median = 63.5) photos per user. The number of users who displayed their profile photos and wall posts to their cyber network ranged from 90.5% to 95.2%. By showing images without explicit description, Facebook users sought to make certain implicit identity claims aimed at generating desired impressions on their viewers especially in terms of the depth and extent of their social ties (Zhao, S, Grasmuck, S, 2008). Comparatively, explicit claims involve users’ verbal descriptions of themselves, both enumerated around interests, pages they “like” and preferences as well as narrated descriptions of self (Zhao, S, Grasmuck, S, 2008). Marshall (2010) perceives this constant exposure and interest in each other’s lives as an indication of a well-developed specular economy whose foundations are derived from the much longer tradition of celebrity culture and whose repercussions relate to an emerging comfortability with a society of surveillance. As much as it may seem surreal, privacy is not as valued as it has previously been. We have become accustomed to broadcasting our intimate lives and becoming involved in trivial matters in other peoples (Bentley, P, 2011). 

The way people manipulate their identities on Facebook is similar to that of those who create an online dating profile. Research conducted on people’s profiles on Internet dating sites showed that the identities that were produced differed from the identities produced in face-to-face situations, because people on the Internet dating sites tended to ‘‘stretch the truth a bit” (Yurchisin et al., 2005, p. 742) in their online self-presentations (Zhao, S, Grasmuck, S, 2008). Obvious as it may seem, this process of “stretching the truth” may be seen as more or less acceptable as identity claims made on Facebook. On dating websites, you are representing yourself to a variety of strangers (rather than a network of people you are probably already acquainted with as on Facebook). Therefore, their identity claims may be more accepted as truth. By that note, if an individual was to venture out and meet someone they have connected with via a dating website, the other person will be quick to discover their date is not the tall, blonde, gym-junkie they expected. So is allowing users to have the freedom to post whatever content they want an advantage or a detriment to creating an identity and constructing a self-concept?

Manti Te'o has become a poster person for fake internet relationships. 

Whether an advantage or a disadvantage, virtual social worlds, such as Facebook, Twitter, and online games, give inhabitants the freedom to choose their behaviour and essentially live a virtual life beyond their real life (Kaplan, A, Haenlein, M, 2011). The Second Life application is a prime example of this. The game allows the player to do mostly everything that is possible in daily, physical life such speaking to other avatars, taking a walk, relaxing in the garden. The user creates an avatar that represents themselves in this alternate universe.  The visual content and graphics of the game is intended to immerse the player in a computer-generated reality, alluding them to a sense of escapism from their own actual environment. They become focused on the senses they are experiencing in their ‘Second Life’, and become habituated to outside noises (Kaplan, A, Haenlein, M, 2011), ultimately suggesting their descent into a virtual reality. Their identity, therefore, becomes manifest in their avatar. Like the desired self one presents on Facebook, a person’s avatar may withhold they characteristics they crave to have. Luscious hair, an ideal figure, a particular fashion sense. Becoming absorbed in the character is an indication of submission into another identity. One that is affirmed by virtual friends, who accept the avatar for who or what it is, unable to judge the physical person beyond the screen.

Second Life

The construction and proliferation of identity through the means of social mediums are not necessarily all false claims with negative implications. The practise of blogging is a particularly prevalent mode of communication in our modern, Western society, and has created a community culture in a world beyond our physical space. The content of blogs typically reflects what is expected to impact the writer’s life, such as school, intimate relationships, sexual identity, personal interests, music, politics and others (Huffaker, D, 2004). According to Lim (2012), blogs have become a vehicle to produce a new communication sphere, allowing individuals to broadcast their own social and political commentaries and to build networks of individuals of similar interests. As an example, three cyber communities met in a face-to-face event in July 2006 that served as a gathering for like-minded Indonesian Muslim’s to discuss the importance of cyberspace and the blogosphere. The rapid expansion of the Internet enabled these Muslim groups to engage globally with a community of like-minded individuals who have a cultural understanding of each other (Lim, M, 2012). Cyber communities can be therefore seen as contributing to a wider senses of belonging and cements a sense of identity, which can greatly enhance to ones sense of well-being.

The cyber world is becoming a vehicle for individuals to create a sense of identity, whether it be truthful and indicative of their actual selves. While this may be seen as misleading a deceptive behaviour, our freedom to create and essentially perform a desired persona in the world of social media may be quite empowering.  Our lives are broadcasted, censored and monitored by our own selves, lending each individual with the power to determine the blurring lines between their ‘real’ and constructed identities.

Sources:

Raessens, J. 2005, ‘Computer games as participatory media culture’, Handbook of Computer Game Studies, MIT Press, Cambridge, Mass, pp. 373-388

Johanson, I, 2013, ‘Antisocial Networking’, The Sydney Morning Herald, 18^th of August, retrieved September 3^rd 2013, http://www.smh.com.au/digital-life/digital-life-news/antisocial-networking-20130815-2rxfk.html

Thomas, A, 2007, ‘Youth Online: Identity and Literacy in the digital age’, Peter Lang Publishing, New York

Bell, D, 2000, ‘An Introduction to Cyber Cultures’, Routledge, London

Lim, M, 2012, ‘Life is Local in the Imagined Global Community: Islam and Politics in the Indonesian Blogosphere’, Journal of Media and Religion, vol. 11, pp 127-140

Huffaker, D, 2004, Gender similarities and differences in online identity and language use among teenage bloggers, Georgetown University, Washington

Kaplan, A, Haenlein, M, 2011, Users of the world, unite! The challenges and opportunities of Social Media, Business Horizons, vol 54, issue 3, pgs 241-251

Zhao, S, Grasmuck, S, 2008, Identity Construction on Facebook: Digital Empowerment in Anchored Relationships, Computers in Human Behaviour, vol 24, issue 5, pgs 1816-1836

Gasmuck, S, Martin, J, Zhao, S, 2009, Ethno-Racial Identity Displays on Facebook, Jounal of Computer Mediated Technology, vol 15, issue 1, pgs 158-188

Marshal, P.D 2010, ‘The Specular Economy’, Society, vol. 47, no. 6, pp. 498-502

Bentley, P, 2011, ‘Celebrity culture 'is making educated women dim-witted'’, Mail Online, 16 June, retrieved September 11 2013

Thinking about...Hollywoodisation and Asianisation

Thinking about...Hollywoodisation and Asianisation 

“Capitalism’s world-historical tendency to break down national barriers, obliterate national distinctions and to assimilate nations is a tendency which manifests itself more powerfully with every passing decade…” (Lenin, V, 1924).

This powerful quote is particularly relevant to understanding the concept of ‘Hollywoodisation’, and how transnational entertainment industries have fallen under this paradigm. Wasser (1995) describes the process by which America now gains financial support for entertainment industries from purely domestic sources, not cross-culturally, as a form of Hollywood domination. Wasser (1995) believes by “…concentrating on the financing of American films the history of Hollywood trans-nationalization can be isolated”.

Japanese anime is particularly significant in describing both the process of Hollywoodisation and Asianisation, and how they have transformed the Western entertainment industry. The breakthrough of anime was particularly prominent in the 1980s, and consisted of metaphysical, horror or science fiction type themes (Sexton, J, Mathijs, E, 2011). What is particularly interesting about anime is that there was not necessarily always a ‘good triumphs over evil’ solution in their movies or shows, which challenged audiences to view the world with ‘unclouded eyes’ (Sexton, J, Mathijs, E, 2011). 

Females in anime are often sexualised

Shows such as ‘Astro Boy’ are a particular nostalgic highlight for the baby-boomer generation. Drawing on this example, we can see how there has been a Hollywood adaption in order to appeal to a Western audience. Action in anime typically takes a long time to unfold in order to heighten the anticipated suspense of a scene, and includes many moments with no dialogue at all. American versions of anime shows such as Kiki’s Delivery Service have been edited to include further dialogue and sounds in order to fill silent gaps (Poitras, G, 2001). Further, violence in anime presents instances where people do get hurt, comparatively to American cartoons in which the protagonist may fall off a cliff, land on the pavement, then brush themselves off and continue to fight crime (Poitras, G, 2001). Traditionally themes have also been edited to emphasis romance, heroism and the triumph of good over evil.  

Hollywood has constrained and manipulated anime productions to push common American ideologies and mould them into traditional Western storylines. They have transformed anime into a censored product targeted at children, rather than the violent, over sexualised, traditional nature anime productions.    

Sources:

Poitras, G, 2001, Anime Essentials: Everything a Fan Needs to Know, Stone Bridge Press, U.S.

Sexton, J, Mathijs, E, 2011, Cult Cinema, Blackwell Publishing, UK  

Wasser, F, 1995, ‘Is Hollywood America? The Trans-nationalization of the American Film Industry’ Critical Studies in Mass Communication, Vol 12, pp423-437

Thinking about...The Specular Economy

Thinking about...The Specular Economy

With the introduction of new social media forms, words such as ‘voyeurism’ and ‘scopophilia’ that were traditionally associated with Alfred Hitchcock movies are simply adjectives for the nature of active internet users. Our love of looking, watching or intimately ‘spying’ on other people’s lives is now downplayed with accessibility through Facebook, Twitter, Instgram, Snapchat and other similar mediums.

David Marshall (2010) asserts that with these new media platforms greater portions of the populace are now constructing online public personas. He describes the term ‘specular’ as a two-way mirror projection on to the screen and the circulation of and interaction with those images and texts into the wider world. Indeed, our Facebook profile is an entirely constructed space to project a sense of who we want to be perceived as, not necessarily who we actually are. My profile pictures, for example, are chosen due to how incredibly amazing they make me look (add a bit of a filter, maybe crop out my arm because it looks a little fat…). If my Facebook pictures truly reflected my daily appearance, I highly doubt I’d have 100 likes on those photos.

Marshall (2010) perceives our modern world as a well-developed specular economy whose foundations are derived from the much longer tradition of celebrity culture and whose repercussions relate to an emerging comfortability with a society of surveillance. As much as it may seem surreal, privacy is not as valued as it has previously been. We have become accustomed to broadcasting our intimate lives and becoming involved in trivial matters in other peoples (Bentley, P, 2011). Who we’re having coffee with, where we go to the gym, and who we are in a relationship with. No longer can we call our friend crying with “Bring me chocolate! I just got dumped”. Before you can pull out that litre tub of ice-cream from the freezer I’m sure she’ll be calling you, saying “Babe, saw your status! Are you ok? What happened? Do I need a shovel?”

In agreement with Marshall (2010), I do believe this replicates the notion of celebrity culture. The life of a celebrity is one lived under surveillance, and is broadcasted based on entertainment value. This is replicated via our own social media usage. When you meet Josh Thomas at Myer, you put a photo on Instagram. When you win an athletics state championship, up goes a status (with the expectation of 1000 likes and “BOO YAH” comments). And your followers are just as interested as they might be in Beyoncé’s breakfast. And these could be people you hardly know. Creepy.

Sources:

Marshal, P.D 2010, ‘The Specular Economy’, Society, vol. 47, no. 6, pp. 498-502

Bentley, P, 2011, ‘Celebrity culture 'is making educated women dim-witted'’, Mail Online, 16 June, retrieved September 11 2013, http://www.dailymail.co.uk/news/article-2004072/Celebrity-culture-making-educated-women-dim-witted.html

Thinking about...Facebook

Thinking about...Facebook! 

Can you imagine a world without Facebook? I do. I call it…childhood. However, in our modern technologized media culture, Facebook has become a core competent of our participation in both our online worlds and our external environment.

Raessens (2005) describes two key terms that are useful in allowing us to understand the cultural shifts that were initiated by the Facebook phenomenon. In reference to computer games, he describes virtuality as the possibility to stimulate virtual worlds a gamer can explore. Michael Heim described virtual reality as “an event or entity that is real in effect but not in fact” (Raessens, J, 2005).

Ultimately, this is what Facebook is about. Creating a world in which we can both escape and keep in tuned with our external reality. The fact that we can choose to alter our identity depending on the photos we post, status’ we write and people we connect with essentially creates a virtual world designed by the individual. A world where we have the freedom to be who we want to be. A world where we can chat with our friends and ignore conversation from others. A world where we are free to “Like” that girl’s photo of her new  Tony Bianco’s, when in reality we’d probably pretend not to see her if she walked past us on the street…and it’s not (that) weird!

Raessens (2005) also describes the process of interactivity through the example of Andrew Cameron who believes interactivity means “the ability to intervene in a meaningful way within the representation itself”. Our experience every time we log in to Facebook is dependent on what we want to do. We control what activities we engage in, what we post and who we stalk which ultimately constructs our Facebook experience. It allows us to connect with our friends, and broadcast what we’re up to in our lives with the expectation that we will gauge response and interaction from other users. The absence of a Facebook profile can surely lead to a feeling of isolation from your circle of friends (Johanson, I, 2013).  How will you know what they ate for lunch without it?

However, with interactivity and virtuality comes precautions. Being too engaged in a virtual world can lead to misinterpretations, and false expectations. Think about the last time you got that call from your best friend…”HOW DARE my boyfriend add Tiffany Robertson on Facebook! And tagged in a photo with her and 18 other people? Did you see that? And he didn’t reply to my last message in like 24 minutes. Oh my god…he must be cheating on me!”

Sources:

Raessens, J. 2005, ‘Computer games as participatory media culture’, Handbook of Computer Game Studies, MIT Press, Cambridge, Mass, pp. 373-388

Johanson, I, 2013, ‘Antisocial Networking’, The Sydney Morning Herald, 18^th of August, retrieved September 3^rd 2013, http://www.smh.com.au/digital-life/digital-life-news/antisocial-networking-20130815-2rxfk.html

Thinking about...Cyber communities

Thinking about...Cyber communities 

and the blogging phenomenon

The practise of blogging is a particularly prevalent mode of communication in our modern, Western society, and has created a community culture in a world beyond our physical space. According to Lim (2012), blogs have become a vehicle to produce a new communication sphere, allowing individuals to broadcast their own social and political commentaries and to build networks of individuals of similar interests. And that network should not be underestimated.

When we think of cyber communities a range of ideas may come to mind. Perhaps we initially think of our network of Facebook friends, most of whom we don’t speak to but somehow seem to know they are dating Danny Smith, the hunky but kind of inept boy from our old high school, planning a holiday to Europe with their best friend, and getting paralytic drunk every single weekend. Maybe we imagine our community and pseudo-family on “Family life” that we develop a kind of unnatural soft spot for. Or maybe it is our cyber community that we battle, converse and collaborate with in the realm of “Dungeons and Dragons” (Ah no, I don’t play it…). Whatever community you can most associate with, it is true to note that these cyber communities go beyond simple online interaction. It becomes a place of identity and escapism.

For example, in July 2006, three cyber communities met in a face-to-face event that served as a gathering for like-minded Indonesian Muslim’s to discuss the importance of cyberspace, specifically the blogosphere. In this case, the rapid expansion of the Internet enabled these Muslim groups to engage globally with a community of like-minded individuals with a cultural understanding of each other (Lim, M, 2012). Cyber communities can be therefore seen as cultural (Bell, D, 2000), not just in the sense that people are given the opportunity to connect with other people of the same ethnic background, but through the way it shapes the volatile nature and culture of society, and contributes to creating a global community.

The internet sifts through content to allow individuals to find others who are of a similar mind-set, and encourages them to converse about certain ideas and interests. Blogs in particular allow people to express their personal thoughts on a global platform, interacting with people who are interested in them and their opinions. Almost like e-harmony, except without the desperate desire to escape spending Saturday nights alone with a tub of ice-cream. Instead, anyone can engage, broadcast, have cyber arguments with people they don’t even know. You can’t get better than that.  

Sources:

Bell, D, 2000, ‘An Introduction to Cyber Cultures’, Routledge, London

Lim, M, 2012, ‘Life is Local in the Imagined Global Community: Islam and Politics in the Indonesian Blogosphere’, Journal of Media and Religion, vol. 11, pp 127-140

Image: http://massively.joystiq.com/screenshots/dungeons-and-dragons-online-unlimited/#/0

Thinking about prosumption

Thinking about...Prosumption!

The development of technology in our modern era has not only blurred the lines between cultural identities (ultimately lending to an increased sense of globalisation), but has also empowered human beings with the ability to connect, interact and essentially become, capitalists. In essence, we have become prosumers (Ritzer, G, Jurgenson, N, 2010).

Prosumption involves a process of both production and consumption (Ritzer, G, Jurgenson, N, 2010), an activity which has become increasingly popular in average civilians in correspondence with the rise of social media. A few years ago, the thought of a lazy, immature teenager being associated with having the power of a capitalist may have seemed implausible. However, now the average high-school drop-out can be the co-creator of a new and exciting product. 

I myself am a prosumer! …having realised that about two days ago when I read Ritzer and Jurgenson’s article on Consumer Culture (2010). As a bit of a gym junkie, I constantly scout through the Nike stores, searching for which shoes will best suit my fitness needs. However, Nike have encouraged prosumer nature by creating the NikeiD, a website that allows you to customize your own Nike shoes (Horacio, S, 2005). I am able to create my own product to satisfy my own needs and desires, whilst Nike get a hold of my cold hard cash because they know I’m getting exactly what I want.

Even if you haven’t bought Nikes online, you are still most likely still a prosumer. Do you use Facebook? Twitter? Instagram? I’m an active Instagram user, posting numerous annoying photos of my food, my new shoes and my dog. So, I (like all the other active users out there) are contributing to Instagram’s sole content. Without users’ photos, there would be no app, and therefore no profit. So where’s our cut?

Zwick et al. (2008) further assert this assumption, concluding that prosumption accommodates for consumers’ needs for recognition, freedom and agency. Although the nature of prosumption may be perceived as an exploitation of human creativity, I believe it has endowed the average human with the freedom of expression, of creativity and of communication that once may have been beyond imaginable.  

Sources:

Image: http://blog.ponoko.com/2008/04/25/mass-customization-the-the-big-end-of-town/

Ritzer, G, Jurgenson, N, 2010, ‘Production, Consumption, Prosumption: The nature of capitalism in the age of the digital ‘prosumer’’, Journal of Consumer Culture, vol 10, number 1, pp. 13-36, retrieved August 20^th 2013, http://joc.sagepub.com/content/10/1/13

Horacio, S, 2005, ‘Just Do It Yourself’, NY Times, 29 May, retrieved August 20^th 2013, 

http://www.nytimes.com/2005/05/29/magazine/29STYLE.html?_r=0

Thinking about file-sharing

Thinking about...File-Sharing

As a result of our modern, technologized and globalised era based on the sharing of information cross-culturally, ethical issues have arose and have been widely debated. This can be particularly noted in regards to file-sharing, piracy, copying and the notion of the current ‘remix’ culture. The development of the Internet and MP3s have created an easily adopted mode of distribution, making it easier for users to upload and download files from a network of other users alike (Martin, B, Moore, C and Salter, C. 2010). Music is being shared via the net amongst many internet users, almost diminishing the need for people to purchase CD’s and online tracks. This issue has provoked controversy amongst the public and major organisations involved. Consequently, powerful perpetrators commonly use many different tactics to inhibit outrage.

 One tactic used is the Devaluation versus validation tactic which outlines how powerful perpetrators try to devalue targets by applying derogatory labels to them, disseminating discrediting information or setting them up in compromising situations (Martin, B, Moore, C and Salter, C. 2010).  The music industry in particular have labelled file-sharers as thieves and criminals, seeking to emphasise the illegality of the act. In my opinion, this tactic may not be particularly valid in regards for this issue due to my personal experiences and exposure to media coverage.

I find it interesting to read about multiple cases of people being sued for downloading music illegally. Major organisations paint an image of file-sharers as criminals and pirates, instantly providing a false connotation of a muscular, fully-tattooed, bearded man smoking in a dark room as he hits “download” over and over again. Maybe you even pictured his evil laugh, followed by a serious of harsh smoker’s coughs. However, this stigma certainly doesn’t match the description of 12-year old girl, Brianna LaHara, who was sued for downloading music illegally (NYPost, Sept 2003). When the music industry cracked down on file-swappers, LaHara was one of those random perpetrators that were targeted. The image of such a sweet, innocent child characterised as a criminal seems almost incomprehensible. Cary Sherman of the Recording Industry Association of America believed the actions were necessary in order to target file-sharers, “…when your product is being regularly stolen, there comes a time when you have to take appropriate action" (NYPost, Sept 2009).

When people hear or read stories of these cases, the image of a “criminal” may not be extremely fitting. They may know, or be a file-sharer themselves, disregarding their activity as anything but fairness in leisure. Therefore, the Devaluation versus validation tactic may not be extremely persuasive in convincing people that sweet, studious Brianna LaHara is deserving of being associated with a criminal. For one, she doesn’t have a beard.  

Sources:

NYPost, 2009, ’12-Year-Old Sued for Downloading Music’, 9^th of September, retrieved August 6^th 2013, http://www.foxnews.com/story/2003/09/09/12-year-old-sued-for-music-downloading/

Martin, B, Moore, C, Salter, C, 2010, ‘Sharing music files: tactics of a challenge to the industry’, First Monday, vol. 15, no. 12

‘Piracy, It’s a crime’, video, Dec 4^th 2007, retrieved August 6^th 2013, http://www.youtube.com/watch?v=HmZm8vNHBSU

Thinking about film culture

Thinking about...Film culture

Human culture is being influenced by a significant amount of media and art movements that have changed the ways we think, feel and interact as a global entity. Many critics have described the process of globalisation as both trendy and controversial; they see the world as subjugated by American or Western ideals, demonstrated through pop-culture and the dominance of Hollywood productions (Hatchen, WA, Scotton, JF, 2002). Indeed, most of the films we watch are based or produced in America, and have inevitably changed the way we perceive the world.

Movies themselves have been shaped by technological changes and social developments (Nederveen Pieterse, J, 2004), enabling people to affiliate demographically with the media content they are so frequently exposed to. However, a majority of the films we do watch are produced and framed by American ideals and beliefs. This constant exposure to their way of thinking has undoubtedly influenced the way I think and perceive the world. 

I notice a few common themes within the movies I watch, which are defiantly no coincidence. Often, there is a strong-jawed, stereotypically attractive male lead with biceps pulsating out of his tight-fitting t-shirt. He’ll romance and save the damsel in distress, a blonde Barbie who lets herself be dependent on Hercules to save her from her impending doom. And no, I don’t just watch action movies. Across many genres of film we are influenced to believe an ideal of feminism, masculinity, and cultural normatives. An over-dose of Hollywood movies has quite obviously diluted me. Wary of this, I still firmly believe that Ryan Gosling will one day fall for me me despite our social differences, buy me a dream house to convince me to love him after years of separation, and will still love me even when I have dementia. 

The process of globalisation has allowed Hollywood productions to be viewed in many countries. My position stands that even though there has been shifts in the ideals permeating films, we still succumb to adapting and upholding American perspectives due to the ‘supremacy’ and multitude of their film productions. Even though Hollywood productions can be based in different countries, there still seems a need to promote American supremacy, which we seem to easily accept. Think about it…did the skilfully trained Japanese Samurai REALLY need to lay their future in the hands of American pretty-boy, Tom Cruise, to help them defeat the fierce rebellion group (who interestingly were opposed Western influence)?   

Sources

Video: http://www.youtube.com/watch?v=oRrckyRrG20

Nederveen Pieterse, J, 2004, ‘Globalization: consensus and controversies’, Globalization and culture: global mélange, Rowan & Littlefield, Lanham, Md., pp. 7–21.

Hatchen, WA, Scotton, JF, 2002, ‘News communication for a new global system’, The world news prism: global media in an era of terrorism, 6th edn, Iowa State Press, Ames, pp. 3–14.

Thinking about ethnoscapes

Thinking about...Ethnoscapes

The process of globalisation has elicited a sense of curiosity amongst human beings to explore the world beyond the confines of their hometown. Geographical boundaries are becoming inapt limitations for people who endeavour to experience new cultures and lifestyles. The term ethnoscapes is used to describe this movement of people cross-culturally and encapsulates the notion of humans gaining different perspectives of historical, linguistic and political situatedness (Rantanen, T 2005). Tourists, migrants and refugees are all examples of the labels humans assume when experiencing this flow of cultural movement. The process of ethnoscapes in the scheme of globalisation has alluded to a more informational society, one which connects humans in a way that compresses geographical space and time, and has ultimately changed lives.

The development of ethnoscapes in the process of globalisation has changed the life of my mother, Anthoula Chand (and by that note, me too!). Anthoula’s parents were immigrants from Greece, who sought a better life in Australia. When the family moved back to Greece for a short time, Anthoula could compare and appreciate the lifestyle she had in Melbourne. In 1990, Anthoula took a trip with friends to Fiji, and became immersed in the country’s culture and lifestyle, experiencing and seeing things she wouldn’t back home. That trip is also when she met James, a local Fijian hotel worker, and fell in love. The ability for Anthoula to cross multiple borders and meet different people of different nationalities led her to not only gain a worldly knowledge, but to meet her husband of 21 years.

In my eyes, ethnoscapes have broadened the knowledge of human beings, exposing them to different perspectives, ways of thinking and traditions. Globalisation in this respect has created various opportunities for individuals. Consider the example of Adeline Yen Mah, a Chinese woman who endured a childhood of neglect and hardship. The ability for Adeline to migrate to London brought about a better and more successful life, leading to the publishment of her award-winning novel, “Chinese Cinderella”, a novel that is now read globally.

Ethnoscapes have a created a culture in itself of learning, acceptance and sharing. Sharing of information, of cultures, of traditions and of knowledge that have been embraced and explored by curious, individual minds.

Sources: 

Image: Wikipedia, 2008, Chinese Cinderella Book Cover, retrieved July 23^rd 2013, http://en.wikipedia.org/wiki/File:Chinese_Cinderella_2_cover.jpg

The Guardian, 2013, “Chinese Cinderella by Adeline Yen Mah – review”, Sunday 28^th of April, retrieved Tuesday 23^rd of July 2013, http://www.guardian.co.uk/childrens-books-site/2013/apr/28/review-chinese-cinderella-adeline-yen-mah

Rantanen, T 2005, ‘Theorizing media globalization’, The media and globalization, Sage, London, pp. 1–18.