Week 11: Mobilising

This weeks reading 'Noise, Now: Listening to Networks', begins with discussing the noise regulations of the pre-information technology era. Crawford then compares the noise pollution that came with the industrialised era, with the digital noise that we are subjected to every day as users of social media and new technologies.

Crawford presents the question of weather social-media and new technologies are overwhelming us and abstracting our relationships with others, she puts the arguments into two camps:

• 'Information Overloaders' – people who believe that the new forms of social-media and technologies are unbalancing and unnatural.

• 'Information Self-Reformers' – people who believe that if your are overloaded by too much media it is your need to manage your tools better.

I personally take a middle-ground opinion, I believe that during different parts of our life’s we are all Information Overloaders and Self-Reformers. I will use myself as an example, In 2006 I worked for the State-Revenue Office for 2 years, during my teenier as a white collar worker I found myself becoming highly dependant on social-media, to stay in contact with friends while I worked long hours, and to pass the time in such a repetitive environment. However, at the beginning of this year, my best friend passed away, with that I fell out of contact with many old friends, and poored as much time as possible into work and study, I even got rid of my my phone because I wanted to spend some time in social isolation.
During periods where I am not using social-media I do not feel a 'need' to use it, nor do I feel any form of obligation. By the same token, I do not resent and loath it like so many others do, I feel that social-media is a good tool, and will use it again when I am ready.

Week 10: Networking

(An old internet meme titled 'How to be Emo')

This weeks reading, 'Rereading Fandom: Myspace Character Personas and Narrative Identification' deals largely with the emergence of 'new media' and the ways in which new media allows us to interact with existing media. For instance, the way which people create and moderate fake profiles of television show characters, the reading then looks at how this relates to previously established media-fan relationship theories.

The reading then discusses theories of Mayfield (2007) who insists that internet persona's create two types of identity, your real-world and simulated or your lived and written, the idea of this is that people will skew how they portray themselves online, Mayfield likens a myspace page to a teenagers bedroom wall where they can slap up images and videos.

However, this is all elementary human nature. If you look at any other circumstance that humans are given to express themselves, we always present what we want people to see. For instance, clothing we only dress the way we want people to perceive us, musical taste, home decor, formal work attire, we as humans understand that every one of these things is interpreted by other humans and vague judgements are made on those perceptions. The world has always worked like this and the advent of new facility's to personalise how we present ourselves (social media), is only going to strengthen our perceptions of difference and identity.

Week 09: Othering

For the reading this week I chose “White Thumbs, Black Bodies: Race, Violence, and Neoliberal Fantasies in Grand Theft Auto: San Andreas. I mainly chose this article because I was a video game reviewer for 5 years. I have worked with several magazines as well as several websites, and have an thorough knowledge of the Rockstar development studio (the studio that designed GTA: SA) as well as a good understanding of the GTA series and its satirical intentions.

P. Barrett makes some good arguments as to the objectification of African Americans in GTA: SA, however the writer fails to point out that all of the GTA games are based off complex, and specific sub-culture satire.
For instance, the first GTA game of the San Andreas generation was GTA 3, a game that set out to recreate New York City as fictional “Liberty City”, In the game you play a voiceless italian Mafioso, and spend most of your time conversing with other typical Italian Mafioso types. This leads to complex genre satire including missions that are recreations of scenes from movie's, characters that a direct homage to their film originals.

The follow-up game GTA: Vice City was pretty much, just a video game re-creation of the 1983 film Scarface. As you can see from the screenshot above, taken during a game-mission that re-creates the infamous bathroom-chainsaw scene. The chracters in Vice City are direct re-creations of many Scarface as well as other famous miami-drug themed media (for instance, the game is littered with Miami-Vice reference’s)

(Real life rapper 'Biggie Smalls' and video-game gangster 'Big Smoke')

GTA SA, is no different, Barret hints at this as describing SA as a interactive 'Boyz n the Hood' (a popular 90's film about African American youths living in South Central Los Angeles), however what I feel the writer fails to grasp is that the entire game is pop-culture satire. From the very first mission, the mission names and scenarios are constantly references to moves and even popular rap music. The main characters 2 main friends are direct re-creations of 2 famous deceased rappers, 'Biggie Smalls', and 'Eazy-E' as you can see from the photo comparisons above and below.

(Real life rapper 'Eazy-E' and video game gangster 'Ryder')

In conclusion, I agree that the game Grand Theft Auto: San Andreas may objectify African Americans and negatively portray them as living in a culture of materialism and violence, but this is only because this is how popular rap-culture portrays itself, the characters are re-creations of real-life people, and the characters retain their personalities and viewpoints. I find, to isolate GTA SA as portraying negative racial/cultural stereotypes, as racist, the games that preceded it stared white main characters, living in white cultures, but are just as violent and objectifying. However, because the players are predominately white, and the playable-character is white, it is seen as 'ok', I find that more offensive than anything.

Week 08: Gazing

This weeks reading is by Debra Merskin and concerns the 'pornographic gaze' in American fashion advertising. Merskin first outlines her definition of pornography as 'Material that depicts men and women as sexual beings with the purpose of arousing mostly male desires in a way that reflects and helps maintain the subordination of women.

She then discuses how women in advertising relate to women in pornography, the women in pornography are presented as open and willing to succumb to the male gaze, however advertising depicting women, is often aimed at women, creating sexual ambiguity in our society where women are watching and judging themselves, a mirror-gaze.

Merskin uses the infamous add of Brooke Shields that can be seen above. The photograph was taken when she was 15 and still in high school, the pose she is in, they way her shirt is almost being blown off her, the way her hair is blown back and most of all her eyes, all indicate that she is open, avalable and an object that is to be desired.
This photo, taken in the 80's is also an early example of a fairly common phenoninom in advertising, that is the sexualisation of children. Being only 15 years old, having a chest and stomoch that are a centeral visual point, but no visible cleavage. This as well as her make-up wich is applied in a very adult manner is a microcosm of age in advertising. Sheilds as a young woman is made to look older by the use of make-up and an adult pose and seductive look.

A good example of how this is used the other way is when teen Porn-Star Sasha Grey went on the Tyra Banks show and made her removed her makup and wear clothing that made her look significantly younger, to make it seem like she is being exploited by the porn industry.

The origional interview can be seen here:

Sasha Grey's response to the broadcast cut of the interview can be seen here:

Week 07: Watching

The reading this week is Michael Foucault 'Discipline and Punish', which covers the idea of Panopticism or the use of social structures (workplaces, schools ect.) as surveillance and conditioning facilities to the general population. He analogises his theories by describing a Panopticon, now a common sight in prisons and detention centres. A Panopticon is a prison facility in a circular shape with one large tower in the middle housing the guards and cells lining the outside walls, allowing prisoners to see nothing but their keepers tower at all times.

However, these ideas have made it far from the prisons cells. At my High School, Camberwell High they built a new art facility, and placed the teachers offices in a large glass-walled room in the very centre of the building with the classrooms surrounding it. We where openly told by school staff that this design was based of prisons and it was to keep a better eye on the students.

This has led me to believe that the ideas of Panoptcism aren’t as vindictive as they seem, but merely a automatic method that society develops to cohesively ingratiate people to the rules and norms of said society.

A good example of how this can be seen before post-industrial society, is the rights of passage ancient cultures took part in. Many ancient cultures would not allow their young to participate in daily activities (hunting ect.) until they had reached an age of significance and completed some kind of right of passage. This was partly due to early-man's miss-conceptions about the divine and spiritual but also as a form of cultural ingratiation. The young where not allowed to participate until they are ready to fully become a member of that society. Often by learning ancient stories and rituals that give context and order to the divine and every-day life, thus conditioning them to becoming cohesive members of society. Much the same can be said about our current educations systems.