Shawn Meghan Burn
Bystander intervention is a form of helping that occurs when onlookers intercede to provide direct or indirect aid to a victim. When bystanders step in to prevent or reduce harm to others, they act as agents of primary and secondary health prevention. But theory and research suggest the bystander intervention process is complex and multiple social-psychological and situational barriers imperil bystander action. Bystanders are often ill-prepared to intervene when others are at risk for emotional or physical harm. They may not notice that someone needs help due to distraction from self-focus, engagement in social interaction, intoxication, or aspects of the situation like crowding or noise. Due to inadequate knowledge, bystanders may misdiagnose the situation and believe intervention is unnecessary. The negative consequences of nonintervention may be unknown to them such that the situation fails to increase their empathic arousal and motivate their action. Lacking knowledge, they may not recognize the seriousness of the situation and or the potential costs of inaction, and so are insufficiently alarmed. Pluralistic ignorance can arise when multiple uncertain bystanders conceal their concern and hesitate to act, assuming others’ inaction means intervention is inappropriate or unnecessary. When there are multiple witnesses, bystanders may assume their help is unneeded, place intervention responsibility on others, or feel less responsible for helping due to diffusion of responsibility. When the victim is not a member of their in-group, or is assumed at fault for their predicament, they may feel less empathy and a reduced responsibility to help. Or, bystanders may assign responsibility for intervention to the victim’s friends or fellow in-group members, or to those “in charge” of the setting. Even when bystanders realize help is needed and take responsibility for helping, they may not act if they do not know how or lack confidence in their ability to successfully carry out the actions required to help. When they have the skills, they may not help if they perceive the costs of action to outweigh the benefits of action. Audience inhibition arising from group norms supporting inaction and from bystander worry about what others will think about them if they act unnecessarily or ineptly can prevent bystander action by increasing bystanders’ perceived helping costs.
Recognition of bystanders as a potentially valuable public health asset has increased interest in promoting bystander intervention. Bystander intervention promotion and communications empower bystander action by combating intervention- and audience-specific barriers to bystander intervention using targeted information, communications, and skills training. Theory and research suggest that effective promotions and communications foster context-specific attitudes, beliefs, norms, and skills such that bystanders: (1) are able to quickly and accurately identify a situation as intervention-appropriate; (2) experience action-motivating arousal (including empathy) in the face of the event; (3) have positive attitudes towards intervention and perceive the benefits of action as outweighing the perceived costs; (4) are empowered to act and feel confident in their ability to effectively intervene (bystander efficacy); and (5) are resistant to evaluation apprehension and norms contraindicating action. Effective bystander intervention promotion draws on social psychology and communications studies, and best practices for health promotion and prevention programs. The application of social marketing and formative and summative program evaluation methods enhance the potential of bystander intervention promotions and communications to empower bystander action.
Celebrity politicians are having a profound impact on the practice of politics within the United States and United Kingdom in the 21st century. With the adoption of social media platforms, celebrity and image candidates have deployed new strategies for attracting constituents. Taken together, the proliferation of celebrity politics and the ubiquity of digital platforms have fostered a unique atmosphere in the contemporary political moment, wherein “outsider” candidates may leverage their fame to launch themselves into the public spotlight. In turn, through their celebrity brands and digital presence both populists such as the U.S. President Donald Trump and left-wing leaders including U.K. Labour leader Jeremy Corbyn have established an “authenticity” in which they “occupy” a public space to define their candidacies. Consequently, as celebrities and image candidates promote political agendas among target audiences/citizens, it is necessary to reflect upon their significance in election campaigns, policy agendas, and activism.
Sophie Christman Lavin and E. Ann Kaplan
Ecocinema involves the human gaze looking at cinema through the lens of the environment, in a manner analogous to the way feminists provided the cinematic lens of gender in the 1970s. However, as with feminism, enormous differences pertain in regard to how the ecocinema lens is mobilized.
In analyzing films from the late 1800s to the early 21st century, ecocinema studies has evolved to include critical lines of inquiry from perspectives of psychology, feminism, socioeconomics, science, and activism. Research frames used in these inquiries include: setting and landscape in films, ecological analyses of mainstream and independent fictional films, posthuman cinematic representations, transnational and regional, and more recently, trauma in speculative dystopian films. Ecocinema critics analyze films of various types, including Hollywood, independent, transnational, documentary, animated, art cinema, and especially climate fiction (“cli-fi”) films.
Ramachandra Guha’s transnational typology of environmental ideologies will provide a useful starting place for the mapping of different perspectives in ecocinema. Guha distinguished utopian wilderness environmentalism, pervasive in the United States, from the agrarian focus typical in India. Meanwhile, most developed nations utilize scientific industrial methods to exploit the environment. Oftentimes, these latter approaches are grounded in growth economies and are thus in conflict with the unrealistic ideals of so-called neo-primitivism (NP). Neo-primitivism involves returning to simple, sustainable lifestyles within or close to the natural world—lifestyles that do no environmental damage. NP is beloved by many, but the consensus is that it is idealistic to consider going back to this way of life. A film such as Avatar (produced and directed by James Cameron in 2009) addresses the complexity of diverse constructions of nature by providing examples of utopian wilderness ideology that compete with, and are opposed to, the destructive scientific industrialism that disregards and dominates nature without compunction. Other films, such as Amazon Sisters (Sweeny, 1992), Elemental (Koch, Roshan, & Vaughan-Lee, 2012), Into the Wild (Blocker, Hildebrand, Kelly, & Penn, 2007), or Grizzly Man (Beggs & Herzog, 2005), act as simultaneous celebrations and critiques of wilderness ideologies and deal with gender and racial identities, and thus they have been a central focus of ecocinema scholarship.
Although films from all genres have historically engaged environmental issues, it was rarely in a way that made a self-conscious or critical statement about the human impact on the natural world from the perspective of ecological concerns—this is the focus of ecocinema. See for example, Birt Acres’s Rough Sea at Dover (1895), the Lumiere Brothers’ Oil Wells of Baku (1896), Thomas Edison’s Sorting Refuse at Incinerating Plant, NYC (1903), and the British South Africa Company’s Rhodesia To-Day (1912). In the early 21st century, the genre that most often engages with the contemporary politics of climate change is the documentary. Documentaries, such as An Inconvenient Truth (Guggenheim, 2006), Manufactured Landscapes (Baichwal, 2006), Into Eternity (Eskilsson & Madsen, 2010), Chasing Ice (Ahrens & Orlowski, 2012), E-Waste Tragedy (Esteve, Popp, Úbeda, & Dannoritzer, 2014), This Changes Everything (Cuarón & Lewis, 2015), among others, critique human damage to the planet and thus position viewers as ethical witnesses. Such works hope to influence the outcome of our shared anthropocentric future.
The analyses of ecocinema are addressed using two distinct methods—the macro and the micro. The macro method studies how films represent the large-scale processes of earth-based climate systems, and its lens evaluates how films represent climate and environmental dilemmas facing humans as a species. The micro-lens provides enhanced analyses that explore how gender, race, and class figure into the cultural work climate fantasies perform. This lens indexes the ways in which various cultures are often disproportionately impacted by climate systems.1 Oftentimes the macro and micro levels are both incorporated in a single film and reveal the intersection between climate and culture, as seen in Taklub (Trap, Castillo & Mendoza, 2015), a film that portrays Super-typhoon Haiyan and its impact on residents in Tacloban, Philippines. As background to mapping the texts, evolving science discourses will be emphasized as evidence for global warming but with the understanding that this evidence relies on modeling. Although our main concern with this cultural work in ecocinema is how climate change impacts across gender, race, and class, the inequalities revealed also speak to the politics of climate change evident in cinematic treatments of the issue.
Religion encompasses many forms of communication: between groups, within groups, and with God (or other deities). Such communication can be especially powerful when group members highly identify with their religious group and the beliefs therein. Equally, it can be divisive, as evidenced by religion-based intergroup conflict and intolerance (which often overlaps along ethnic or political lines). However, not all religious communication is verbal or explicit. Religious individuals also commonly transmit their beliefs, values, and identities through symbols, physical spaces, and music. Likewise, communication with God is often pursued with silent prayer, meditation, or ritual, which also serve to reinforce one’s spirituality alongside religious group boundaries. Taken together, these varying forms of communication have implications not only for religious intergroup relations (e.g., intergroup contact or conflict), but also for intragroup relations (e.g., the strengthening of social ties) and individual health outcomes (e.g., effective communication with health care providers and coping practices). Given the importance of religious identity for many individuals, the benefits for individual well-being and intragroup relations, and yet the intergroup strife that religious group divisions can incite, the ways in which we communicate our religious group identities deserve closer attention.
Janice L. Krieger and Jordan M. Neil
Strategic communication is an essential component in the science and practice of recruiting participants to clinical research studies. Unfortunately, many clinical research studies do not consider the role of communication in the recruitment process until efforts to enroll patients in a timely manner have failed. The field of communication is rich with theory and research that can inform the development of an effective recruitment plan from the inception of a clinical research study through informed consent. The recruitment context is distinct from many other health contexts in that there is often not a behavioral response that can be universally promoted to patients. The appropriateness of a clinical research study for an individual is based on a number of medical, psychological, and contextual factors, making it impossible to recommend that everyone who is eligible for a clinical research study enroll. Instead, clinical research study recruitment efforts must utilize strategic communication principles to ensure that messages promote awareness of clinical research, maximize personal relevance, minimize information overload, and facilitate informed choice. This can be accomplished through careful consideration of various aspects of the communication context described in this chapter, including audience segmentation, message content, message channels, and formative, process, and outcome evaluation, as well as the enrollment encounter.
Eric Mark Kramer
Cultural fusion is the process of integrating new information and generating new cultural forms. Cultural fusion theory recognizes the world as a churning information environment of cultural legacies, competing and complementing one another, forming novel cultural expressions in all aspects of life, including music, cuisine, pedagogy, legal systems, governance, economic behavior, spirituality, healthcare, norms of personal and interpersonal style, family structures, and so forth. This is a process of pan-evolution, involving countless channels, not merely two cultures coming together to form a third, hybrid culture. During this process the traditional pace and form of change is itself changing. Cultures are also transformed as a result of the churning process of an emergent global semantic field generated by countless networked exchanges.
Central to many definitions of the term “cultural imperialism” is the idea of the culture of one powerful civilization, country, or institution having great unreciprocated influence on that of another, less powerful, entity to a degree that one may speak of a measure of cultural “domination.” Cultural imperialism has sometimes been described as a theory, especially where scholars build a case that the cultural influence of the stronger entity has had a pervasive, pernicious impact on the weaker.
The term evolved from 1960s neo-Marxist discourses within cultural, media, and postcolonial studies that contextualized the post–World War II “independence” wave of new nations emerging from colonial servitude. It was propelled by the writings of nationalist revolutionaries, revolutionary theorists, and their sympathizers of the 1950s and 1960s, but it has sweeping relevance across human history. The foremost western theorist of cultural imperialism in the West was Herbert Schiller. The concept was adopted and endorsed in the 1970s by both UNESCO and the Non-Aligned Movement.
Following Oliver Boyd-Barrett, the concept may denote a field of study embracing all relationships between phenomena defined as “cultural” and as “imperialism.” These encompass cultural changes that are (1) enforced on a weaker entity and (2) occur within both stronger and weaker entities through contact, contest, and resistance, including (3) assimilation of social practices encountered by the stronger in the weaker entity, and (4) original hybrids manifesting cultural traces of both stronger and weaker entities.
The concepts of cultural and media imperialism were much critiqued during the 1980s and 1990s, and many scholars preferred alternative concepts such as globalization and cultural globalization to analyze issues of intercultural contact, whether asymmetrical or otherwise. John Tomlinson critiqued the concept, identified four different discourses of cultural imperialism, and argued in favor of its substitution with the term “globalization.” Mirrlees has placed Tomlinson’s work in context by describing the dialectical—parallel but mutually aware—development of both a cultural imperialism and a cultural globalization paradigm. Both are influential in the 21st century.
“Imperialism” commonly references relations of conquest, dominance, and hegemony between civilizations, nations, and communities. “Cultural imperialism” relates primarily to the cultural manifestations of such relations. Culture and empire relate in many different ways, fueling different theories that often play on dichotomous discourses, including territorial/non-territorial, totalistic/partial, benign/malign, ephemeral/perpetual, superficial/essential, voluntary/involuntary, intended/unintended, welcome/unwelcome, forceful/peaceful, noticed/unnoticed, linear/interactive, homogeneous/heterogeneous, and acceded/resisted.
The concept has affinities with hegemony, the idea that stability in conditions of social inequality is achieved not mainly by force but by securing the consent of the masses (starting with co-option of their indigenous leaders)—through persuasion and propaganda—to the elite’s view of the world. This process is commensurate with forms of democracy that provide the appearance but not the reality of choice and control. Fissures within the ranks of the elites and within the masses create spaces for resistance and change.
Culture encompasses the totality of social practices of a given community. Social practices are manifest within social institutions such as family, education, healthcare, worship, labor, recreation, language, communication, and decision-making, as well as their corresponding domains. Any of these can undergo change following a society’s encounter with exogenous influences—most dramatically so when stronger powers impose changes through top-down strategies of command and influence.
Analysis of cultural imperialism often incorporates notions of media imperialism with reference to (1) print, electronic, and digital media—their industrialization, production, distribution, content, and capital accumulation; (2) cultural meanings that media evoke among receivers and audience cultures; (3) audience and media interactions in representations of topics, people, and ideas; and (4) relationships between media corporations and other centers of power in the reproduction and shaping of social systems.
Media are logically subsumed as important components of cultural imperialism. Yet the significance of media can be understated. The concept of mediatization denotes that “knowledge” of social practices draws heavily on media representations. Social practices that are experienced as direct may themselves be formed through exposure to media representations or performed for media.
Discourses of cultural imperialism speak to major current controversies, including: cultural suppression and genocide; ideas of “globalization”; influential economic models of “capitalism” and “neoliberalism”; ideologies that are embedded in the global spread of concepts such as “modern,” “progressive,” “growth,” “development,” “consumerism,” “free market,” “freedom,” “democracy,” “social Darwinism” and “soft power”; cultural specificity of criteria and procedures for establishing “truth”; instrumentalization for the purposes of cultural conquest of academic disciplines such as psychoanalysis, economics, social anthropology, or marketing, or environmental crises, especially as linked to western ideologies that underwrite humanity’s “right” to dominate nature.
Kevin A. Whitehead
In the wake of what has been called the “discursive turn” or “linguistic turn” in the social sciences, research at the intersection of language and communication and race and racism shifted from being largely dominated by quantitative and experimental methods to include qualitative and particularly discursive approaches. While the term “discursive” potentially encompasses a wide range of modes of discourse analysis, discursive approaches share a focus on language use as social action, and as a constitutive feature of actions, events, and situations, rather than as merely a passive means of describing or transmitting information about them. When applied to the study of race and racism, such approaches have examined ways in which language functions to construct, maintain, and legitimate as well as subvert or resist racial and/or racist ideologies and social structures.
Research in these areas has made use of a range of empirical materials, including “elite” texts and talk (media texts, parliamentary debates, academic texts, etc.), individual interviews, focus groups and group discussions, “naturally occurring” talk-in-interaction from conversational and institutional settings, and text-based online interactions. Although these different data types should not be seen as strictly mutually exclusive, each of them serves to foreground particular features of racial or racist discourse(s), thus facilitating or constraining particular sorts of discourse analytic findings. Thus, different data sources respectively tend to foreground ideological features of racial discourse(s) and their intersection with power and domination, including examination of “new” racisms and the production and management of accusations and denials of racism; discursive processes involved in the construction and uses of racial subjectivities and identities; interactional processes through which prejudice and racism are constructed and contested; and the everyday interactional reproduction of systems of racial categories, independently of whether the talk in which they occur can or should be considered “racist.”
Health promotion communication interventions invariably raise ethical issues because they aim to influence people’s views and lifestyles, and they are often initiated, funded, and influenced by government agencies or powerful public or private organizations. With the increasing use of commercial advertising tactics in health promotion communication interventions, ethical issues regarding advertising can be raised in health promotion communication when it applies techniques such as highly emotional appeals, exaggerations, omissions, provocative tactics, or the use of children. Key ethical concerns relate to infringing on people’s privacy, interfering with their right to freedom of choice and autonomy, and issues of equity (such as by widening social gaps, where mainly those who are better off benefit from the interventions). Interventions using digital media raise ethical issues regarding the digital divide and privacy. The interventions may have unintended adverse effects on the psychological well-being of individuals or groups (e.g., by inadvertently stigmatizing or labeling people portrayed as negative models). They can also have an effect on cultural aspects of society (e.g., by idealizing particular lifestyles or turning health into a value) and raise concerns regarding democratic processes and citizens’ consent to the interventions.
Interventions can have repercussions in multicultural settings since members of diverse populations may hold beliefs or engage in practices considered by health promoters as “unhealthy,” but which have important cultural significance. There are also ethical concerns regarding collaborations between health promoters and for-profit organizations. Identifying and considering ethical issues in the intervention is important for both moral and practical reasons. Several ethical conceptual frameworks are briefly presented that elucidate central ethical principles or concerns, followed by ethical issues associated with specific contexts or aspects of communication interventions.
Robert T. Tally, Jr.
Fredric Jameson (b. 1934) was the leading Marxist literary and cultural critic in the United States and, arguably, in the English-speaking world in the late 20th century and remains so in the early 21st. In a career that spans more than 60 years, Jameson has produced some 25 books and hundreds of essays in which he has demonstrated the versatility and power of Marxist criticism in analyzing and evaluating an enormous range of cultural phenomena, from literary texts to architecture, art history, cinema, economic formations, psychology, social theory, urban studies, and utopianism, to mention but a few. In his early work, Jameson introduced a number of important 20th-century European Marxist theorists to American audiences, beginning with his study of Jean-Paul Sartre’s style and continuing with his Marxism and Form (1971) and The Prison-House of Language (1972), which offered critical analyses of such theorists as Georg Lukacs, Ernst Bloch, Walter Benjamin, and Herbert Marcuse, along with the Frankfurt School, Russian formalism, and French structuralism. With The Political Unconscious (1981) and other works, Jameson deftly articulated such topics as the linguistic turn in literature and philosophy, the concepts of desire and national allegory, and the problems of interpretation and transcoding in a decade when continental theory was beginning to transform literary studies in the English-speaking world. Jameson then became the leading theorist and critic of postmodernism, and his Postmodernism, or, the Cultural Logic of Late Capitalism (1991) demonstrated the power of Marxist theoretical practice to make sense of the system underlying the discrete and seemingly unrelated phenomena in the arts, architecture, media, economics, and so on. Jameson’s concept of cognitive mapping has been especially influential on cultural theories of postmodernity and globalization. Jameson’s lifelong commitment to utopian thought and dialectical criticism have found more systematic expression in such books as Archaeologies of the Future (2005) and Valences of the Dialectic (2009), and he has continued to develop a major, six-volume project titled “The Poetics of Social Forms” (the final two volumes of which remain forthcoming as of 2018), whose trajectory ultimately covers myth, allegory, romance, realism, modernism, postmodernism, and beyond. Jameson’s expansive, eclectic, and ultimately holistic approach to cultural critique demonstrates the power of Marxist critical theory both to interpret, and to help change, the world.
Mohan Jyoti Dutta
Amid the large scale inequalities in health outcomes witnessed globally, communication plays a key role in reifying and in offering transformative spaces for challenging these inequities. Communicative processes are integral to the globalization of capital, constituting the economic conditions globally that fundamentally threaten human health and wellbeing. The dominant approach to global health communication, situated within the global capitalist logics of privatization and profiteering, deploys a culturally targeted and culturally sensitive framework for addressing individual behavior. The privatization of health as a commodity creates new market opportunities for global capital. The extraction of raw materials, exploitation of labor, and the reproduction of commoditization emerge on the global arena as the sites for reproducing and circulating health vulnerabilities. By contrast, the culture-centered approach to global health foregrounds the co-creative work of building communicative infrastructures that emerge as sites for resisting the neoliberal transformation of health care. Through processes of grassroots democratic participation and ownership over communicative resources, culture-centered interventions create anchors for community-level interventions that seek to transform unhealthy structures. A wide array of social movements, activist interventions, and advocacy projects emerging from the global margins re-interpret the fundamental meanings of health to create alternative structures for imagining health.
Diana Isabel Bowen
Gloria Anzaldúa was a Chicana feminist, queer, cultural critic, author, and artist who is well-known for her concept of the borderlands, physically referring to the U.S.–Mexico border, but also incorporating psychological aspects to describe the spiritual, sexual, or other boundaries that, although arbitrary and painful, guide one’s identity. Using her experiences as a means to create art and social thought, Anzaldúa calls the process of using struggles resulting from sexism, racism, and homophobia a starting point; she explained how theories of the flesh were born out of this necessity. Often, this process involves creating art or writing poetry, fiction, and theoretical essays that require adopting or crafting new terms and categories to more fully explain the lived experiences of people of color. In her writing, she used autohistorias—a term that describes using biographical stories interspersed across genres of writing—and often switched between English, Spanish, and Náhuatl languages. Noticing that scholars tended to use her theory of the borderlands almost exclusively to discuss the geographic tensions between the United States and Mexico, for example, she adopted the Náhuatl term nepantla to more succinctly describe the spiritual dimensions of experience.
Scholars interested in Anzaldúa’s work have observed the importance of acknowledging intersectionality and standpoint theories as central to exploring Chicana feminist thought. While her work connects her to the Chicana/o movement and to the women’s movement, Anzaldúa also discusses how the Chicana/o movement excluded women and the women’s movement excluded voices of women of color. Centering experiences of women of color and bringing marginalized voices to the center highlights Anzaldúa’s strategy for gaining awareness of one’s marginal status, reclaiming one’s identity through this knowledge, making use of everyday and structural acts of resistance, and creating theories of social change. These spaces of in-between are uncomfortable but also provide opportunities for social transformation.
The focus of intergroup communication research in the Baltic countries is on interethnic relations. All three countries have Russian-speaking urban minorities whose process of integration with Estonian, Latvian, and Lithuanian majorities has been extensively studied. During the Soviet era when the Russian-speaking communities in the Baltic countries were formed, they enjoyed majority status and privileges. After the collapse of the Soviet Union, there was a status reversal as Russian speakers become minorities in the newly emerged national states. The integration of once monolingual Russian-speaking communities has been the major social challenge for the Baltic states, particularly for Estonia and Latvia where they constitute about 30% of the population. Besides the Russian-speaking minorities, each of the Baltic countries has also one other significant minority. In Estonia it is Võro, a linguistically closely related group to Estonians; in Latvia it is Latgalians, closely related to Latvians; and in Lithuania, it is the Polish minority. Unlike the Russian-speaking urban minorities of fairly recent origin, the other minorities are largely rural and native in their territories.
The intergroup communication between the majorities and Russian-speaking minorities in the Baltic countries has often analyzed by a triadic nexus consisting of the minority, the nationalizing state, and the external homeland (Russia). In recent analyses, the European Union (through its institutions) has often been added as an additional player. The intergroup communication between the majorities and the Russian-speaking communities is strongly affected by conflicting collective memories over 20th-century history. While the titular nations see the Soviet time as occupation, the Russian speakers prefer to see the positive role of the Soviet Union in defeating Hitler and reconstructing the countries’ economy. These differences have resulted in some symbolic violence such as relocation of the Bronze Soldier monument in Estonia and the riots that it provoked. Recent annexation of Crimea by the Russian Federation and the role of the Ukrainian Russian speakers in the secessionist war in the Eastern Ukraine have raised fears that Russia is trying to use its influence over its compatriots in the Baltic countries for similar ends. At the same time, the native minorities of Võro and Latgalians are going through emancipation and have demanded more recognition. This movement is seen by some among the Estonian and Latvian majorities as attempts to weaken the national communities that are already in trouble with integrating the Russian speakers. In Lithuania, some historical disagreements exist also between the Lithuanians and Polish, since the area of their settlement around capital Vilnius used to be part of Poland before World War II. The Baltic setting is particularly interesting for intergroup communication purposes, since the three countries have several historical parallels: the Russian-speaking communities have fairly similar origin, but different size and prominence, as do the titular groups. These differences in the power balance between the majority and minority have been one of the major factors that have motivated different rhetoric by the nationalizing states, which has resulted in noticeably different outcomes in each setting.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Communication. Please check back later for the full article.
The concept of media literacy has been circulating in the United States and Europe since the beginning of the 20th century as a means to acknowledge the set of knowledge, skills, and habits of mind required for full participation in a contemporary media-saturated society. The concept continues to morph and change as a result of rapid changes in digital media, mass media, social media, popular culture, and society. There are a number of competing approaches to media literacy in the United States and around the world. But the acquisition of digital and media literacy competences cannot be conceptualized merely as a set of technical and operative skills; rather, these competencies are embedded in a process of cultural change.
Empowerment and protection have long been identified as the two overarching themes in the media literacy education community, reflecting a dynamic and generally productive tension between those who see media literacy education as a means to address the harms, risks, and challenges of growing up in a media and technology-saturated cultural environment and those who see media literacy as a tool for personal, social, cultural, and political empowerment. Contributing to these distinctive perspectives is the rise of a community of scholars and practitioners who conceptualize media literacy as an expansion of literacy, which has traditionally been understood as the sharing of meaning through spoken and written language. Media literacy can also be understood as a form of advocacy or as a social movement, aimed in particular at young adults, children, and parents; many see it as a specialized academic field associated with either media studies or education. A set of key concepts and core principles have been developed as a result of increased contact among members of the media literacy community, through national and international conferences and increased publication in academic journals. These concepts emphasize the relationship between authors and audiences, messages and meanings, and representation and reality. Among educational practitioners and scholars, an interest in media literacy pedagogy has developed to explore how critical analyses of media texts, tools, and technologies are integrated into elementary, secondary, and higher education, as well as in libraries, museums, and other informal learning settings. As media literacy has entered the education and cultural system, a number of policy issues have emerged. The rise of media literacy in Europe, led by a mandate from the European Commission, has exacerbated an interest in examining policy issues that either support or limit the implementation of media literacy education in relation to economic development or the preservation of cultural heritage. Today, media literacy initiatives occurs in many nations; it is evident that differences in cultural values, press freedoms, media systems, education structures, education policy, and media technology all shape the specific direction, goals, implementation, and assessment of media literacy initiatives.
Robert Alan Brookey and Jason Phillips
Michael Warner is the Seymour H. Knox Professor of English and American Studies at Yale University, and his career has followed an interesting trajectory, beginning with the study of print and its importance to the emerging American nation and extending into queer theory and contemporary politics. There is an important line of thought that connects three of Michael Warner’s books: The Letters of the Republic (1990), Publics and Counterpublics (2002), and The Trouble with Normal (1999). In The Letters of the Republic, Warner begins to outline the way in which publics emerge and are discursively produced. In Publics and Counterpublics, he more thoroughly engages both the production of normative publics and the resistant communities of counterpublics, the latter of which he often illustrates with examples drawn from queer communities. Finally, in The Trouble with Normal, Warner challenges the efforts of gay and lesbian rights advocates to accommodate and assimilate to heteronormative standards in an effort to join the public constituted by the dominant heterosexual society. As he notes, these efforts effectively undermine the transformative qualities that queerness can bring to a society in refiguring the way sex and relationships are regarded. In effect, The Trouble with Normal seems to be a queer, counterpublic polemic, one that mirrors (in purpose, if not in content) the emerging revolutionary discourse in 18th-century America. In addition, Warner provides some valuable perspectives on the development of public discourse in American, and makes several observations that pre-date, yet bring into sharp relief, some of the issues and concerns that have been raised about social media.
For Paulo Freire, the Brazilian activist educator and philosopher of education, communication is at the heart of pedagogy, teaching, and learning through praxis that involves reflection and action ultimately to address social injustice and dehumanization. Dialogue is at the center of his pedagogical approach, as means to individuation and humanization. Dialogue assumes participants to be on an equal level even in the presence of difference. In his literacy work, Freire required teacher-facilitators to co-investigate the most important themes in the lives of students. These themes were codified into pictures and brought to dialogue that animated the re-creation of knowledge of participants’ world and themselves in it and, in the process of learning how to read, achieving knowledge of the word. The objective of this approach was not to reproduce “banking” education but to promote revolutionary emancipation of individual and society. Freire developed his work in the context of life in the state of Pernambuco, in the challenging circumstances—socially, historically, and geographically—of the Brazilian Northeast Region. He experienced poverty and hunger and was lucky in his access to education thanks to the efforts of his mother. He rose through the ranks of civil service, serving at state and national levels, addressing the literacy and emancipatory needs of the population, particularly adults in rural areas. Exiled during the military dictatorship in Brazil, Freire lived in Chile, the United States, and Switzerland, where he worked on education projects worldwide.
Nathan A. Crick
Poststructuralism represents a set of attitudes and a style of critique that developed in critical response to the growth and identification of the logic of structural relations that underlie social institutions—whether they exist in terms of politics, economics, education, medicine, literature, or the sciences. Poststructuralism should therefore not be thought of as a distinct philosophy that exists separately as its own “structure”—a proposition that would undermine its most fundamental attitudes. Rather, post-structuralism should be thought of as developing or arising only in response to pre-existing structures and, as a set of attitudes, helping us better understand, interpret, and alter our social environment by calling established meanings into question, revealing the points of ambiguity and indeterminacy inherent in any system, rejecting the rationalistic piety that all systems are internally coherent and circle around an unchanging center, showing how discourses are carriers of power capable of turning us into subjects, and placing upon us the burden of ethical responsibility that accompanies the acceptance of freedom.
Although post-structuralism by its very nature as a set of attitudes denies any attempt at comprehensive definition, this essay examines three of the major postructuralist thinkers in order to relate their thought to the study of communication. First, following Derrida, post-structuralist thought invites a critical deconstruction of any discourse that presents itself as completely coherent, centered, and rational. Post-structuralist approaches thus do not argue against a position by harnessing counterarguments drawing on a different set of principles. Rather, it deconstructs a discourse by occupying it and exposing the gaps, contradictions, paradoxes, and deferments, thus revealing its established hierarchies, binaries, logical conclusions, and principles to be far more loosely structured and poly-vocal than its advocates wish to present them. Second, following Barthes, poststructuralism refuses to locate any single point of origin of any text that can ground its meaning—particularly by pointing to some ground of the author. Although not denying that writers exist, Barthes refuses to identify the meaning of a text with the author’s biography and intentions, instead inviting multiple interpretations from the perspective of individual readers who encounter the text as a unique event. Therefore, just as discourses do not have a unified structure, neither do individual texts or the authors that produce them. Lastly, following Fouacult, poststructuralism invites an inquiry into how discourses, texts, and acts of communication are always implicated in relations of power that act upon possible actions. Following the first two propositions, poststructuralism does not analyze these relations of power as completely structured and determinate, however. Power relations are always within a dynamic relationship with acts of resistance, thereby constantly leaving space for freedom and possibility.
While the periodizing concept “post-truth” (PT) initially appeared in the United States as a key word of popular politics in the form “post-truth politics” or “post-truth society,” it quickly appeared in many languages. It is now the object of increasing scholarly attention and public debate. Its popular and academic treatments sometimes differ in respect to its meaning, but most associate it with communication forms such as fake or false news, rumors, hoaxes, and political lying. They also identify causes such as polarization and unethical politicians or unregulated social media; shoddy journalism; or simply the inevitable chaos ushered in by digital media technologies. PT is sometimes posited as a social and political condition whereby citizens or audiences and politicians no longer respect truth (e.g., climate science deniers or “birthers”) but simply accept as true what they believe or feel. However, more rigorously, PT is actually a breakdown of social trust, which encompasses what was formerly the major institutional truth-teller or publicist—the news media. What is accepted as popular truth is really a weak form of knowledge, opinion based on trust in those who supposedly know. Critical communication approaches locate its historical legacy in the earliest forms of political persuasion and questions of ethics and epistemology, such as those raised by Plato in the Gorgias. While there are timeless similarities, PT is a 21st-century phenomenon. It is not “after” truth but after a historical period where interlocking elite institutions were discoverers, producers, and gatekeepers of truth, accepted by social trust (the church, science, governments, the school, etc.). Critical scholars have identified a more complex historical set of factors, to which popular proposed solutions have been mostly blind. Modern origins of PT lie in the anxious elite negotiation of mass representative liberal democracy with proposals for organizing and deploying mass communication technologies. These elites consisted of pioneers in the influence or persuasion industries, closely associated with government and political practice and funding, and university research. These influence industries were increasingly accepted not just by business but also by (resource-rich) professional political actors. Their object was not policy education and argument to constituents but, increasingly strategically, emotion and attention management. PT can usefully be understood in the context of its historical emergence, through its popular forms and responses, such as rumors, conspiracies, hoaxes, fake news, fact-checking, and filter bubbles, as well as through its multiple effects—not the least of which the discourse of panic about it.
The public sphere is a social entity with an important function and powerful effects in modern, democratic societies. The idea of the public sphere rests on the conviction that people living in a society, regardless of their age, gender, religion, economic or social status, professional position, sexual orientation, ethnicity, race, or nationality, should be able to publicly express their thoughts, ideas, and opinions about issues that matter to them and impact their lives. This expression should be as free as possible in form and function and should operate through means and methods that people themselves deem suitable, so not via channels that are official or state-sanctioned. The classic Habermasian idea of the public sphere is that it is used by private individuals (not officials or politicians) who should be able to converse with each other in a public-spirited way to develop opinions that impact state or public-body decisions and policies. Also contained within this classic idea is the conviction that public sphere conversations should be rational (i.e., logical, evidence-based, and properly motivated and argued using an acceptable set of rhetorical devices) in order to convince others of the usefulness of a position, statement, or opinion. In commonsensical, political, and journalistic understandings, the public sphere is a critical component of a democracy that enables ordinary citizens to act as interlocutors to those who hold power and thereby hold them to account. As such it is one of the elements whereby democracy as a system is able to claim legitimacy as the “rule of the people.”
Journalism’s imbrication in the social imaginary of the public sphere dates back to 17th- and 18th-century Europe when venues like coffee houses, clubs, and private homes, and media like newspapers and newsletters were being used by a mixture of gentry, nobility, and an emerging middle class of traders and merchants and other educated thinkers to disseminate information and express ideas. The conviction that journalism was the key vehicle for the conveyance of information and ideas of public import was then imbedded in the foundations of the practice of modern journalism and in the form exported from Western Europe to the rest of the world. Journalism’s role as a key institution within and vehicle of the public sphere was thus born. Allied to this was the conviction that journalism, via this public sphere role and working on behalf of the public interest (roughly understood as the consensus of opinions formed in the public sphere), should hold political, social, and economic powers to account. Journalists are therefore understood to be crucial proxies for the millions of people in a democracy who cannot easily wield on their own the collective voices that journalism with its institutional bases can produce.
For millennia, the idea that rituals create a shared and conventional world of human sociality has been commonplace. From common rites of passage that exist around the world in various forms (weddings, funerals, coming-of-age ceremonies) to patterned actions that seem familiar only to members of the in-group (secret initiations, organizational routines), the voluntary performance of ritual encourages people to participate and engage meaningfully in different spheres of society. While attention to the concept was originally the purview of anthropology, sociology, and history, many other academic disciplines have since turned to ritual as a “window” on the cultural dynamics by which people make and remake their worlds. In terms of journalism studies in particular, the concept of ritual has been harnessed by scholars looking to understand the symbolic power of media to direct public attention, define issues and groups, and cause social cohesion or dissolution. Media rituals performed in and through news coverage indicate social norms, common and conflicting values, and different ways of being “in the world.” The idea of ritual in journalism is accordingly related to discussions around the societal power of journalism as an institution, the ceremonial aspects of news coverage (especially around elite persons and extraordinary “media events”), and the different techniques journalists use to “make the news” and “construct reality.” Journalism does more than merely cover events or chronicle history—it provides a mediated space for audiences and publics that both allows and extends rituals that can unite, challenge, and affect society.