Changes in modes of communication have important consequences for the society according to Medium theory. According to one of the most well known medium theorists McLuhan, history can be divided into four communication periods. These periods named by oral, writing, printing, and electronic based on the dominant communicational modes. And these modes also differentiate the social organisation and cognition.
Change in the medium points out the change in environment by changing the place of interaction. Alteration in the communication environment effects the social body and organisation as well as the thoughts/ideas and way of thinkings.
According to the “New media: A critical introduction” book (2003) three core thesis derived from the Mc Luhan’s mapping.
- The extension thesis: technology is an “extension of man” (1964)
- The environmental thesis: “the new media are not bridges between man and nature: they are nature” (1969:14)
- The anti-content thesis: “Societies have always been shaped more by the nature of the media by which men communicate than by the content of the communication” (1964:1).
Creation is all about mediators. Without them, nothing happens. —Gilles Deleuze
The Culture of Curating and the Curating of Culture(s)
By Paul O’Neill
Culture of Laugher
Contemporary festivals derive from the ancient history and the philosophy of carnival which has the “notion of laughter’s therapeutic and liberating force” (Bakhtin) and also sanctioned by the highest ideal aims of human existence, not by the world of practical conditions.
Festival, as a gate which opens beyond the normative understanding of modern society, is a declaration of the utopia. Temporary existence of the festival is an attempt to enter into collective ancestral body that indicate freedom, joy and abundance in life.
Construction of the festival based on creation of alternative social space. This very artistic act of creating the alternative social space proposes the significance of the moment despite its temporality. The permanent placement losses its construction by penetration of the temporal one.
There is no strict boundary between performers and the spectators in the festival place.
Mikhail Bakhtin was one of the most important Soviet thinker and theorists of social sciences in the twentieth century. His writing embodied the qualities of the Carnival in medieval culture. According to his writing carnival retains the opposite power toward to feudal in medieval wolrd. There are four categories of Bakhtin’s carnivalistic sense of the world:
1. Free and familiar interaction between people: in the carnival normally separated people can interact and freely express themselves to one another.
2. Eccentric behavior: behavior that was otherwise unacceptable is legitimate in carnival, and human nature’s hidden sides are revealed.
3.Carnivalistic misalliances: the free and familiar attitude of the carnival enables everything which is normally separated to connect – the sacred with the profane, the new and old, the high and low etc.
4. Sacrilegious: the carnival for Bakhtin is a site of ungodliness, of blasphemy, profanity and parodies on things that are sacred.
Pierre Bourdieu – Habitus, Cultural production, field, doxa, capital; social capital, cultural capital, financial capital, and symbolic capital.
Lefebvre – Place as a social product
According to Lefebvre, space is a reason and the result at the same time for the societies and ideologies. Ideologies define the way of production that might work as an evidence of product (space.) The production of space creates other spaces. One of the hypotheses of Lefebvre “if space is a product, our knowledge of it must be expected to reproduce and expand the process of production.”
Since the consciousness only exist within the interaction it is crucial to sustain those alternative social bodies to have an polygonal structure.
Social epistomology refers to web of belief
Capturing life around
digitalising actual environment
converting the digital data into actual word
Without doubts, the ability of instant sharing is a bloom in media history. It allows people to express themselves and their environment in a very organic and spontaneous way. The synchronisation of the real-time activity and its digital representation make the process more attractive and artistic. Rather than designing the order, the opportunity to go spontaneously give people to be more expressive.
There are types of instant photo sharing as I experienced. I can call one type as an impulsive sharing that is used for expressing surprised, shocked. This way is based on proof presenting.
The other type is showing the experience, environment or a subject that is attractive, interesting or engaging to your story.
Another type is showing yourself in the experience.