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Module 7- GLOBALIZATION AND MEDIA: CREATING A GLOBAL VILLAGE

Site: New Era University

Printed by: Andrea Desree H. Herno
Course: GECTCW-18 - The Contemporary World
Date: Friday, 29 October 2021, 12:28 AM
Module 7- GLOBALIZATION AND MEDIA:
Book: CREATING A GLOBAL VILLAGE
 Table of contents

1. Introduction/Overview

2. Learning Outcomes

3. Content

4. Lesson 1 MEDIA COMMUNICATION

5. Lesson 2- THE MASS MEDIA

6. Lesson 3- THE MEDIA ETHICS

 1. Introduction/Overview

INTRODUCTION/OVERVIEW

The media is media technologies that are intended to reach a large audience by mass communication. Today the media play a key role in enhancing
globalization. And the media also play important role in facilitating culture exchange flows of information between countries. The media spreads through
international news broadcasts, new technologies, television programming, film and music. There are a lot of broadcasts of media. For example: We can say
about internet, TV, radio, newspapers, books, billboards and etc. The media connects the world to a network of information easily accessible for all of us. In
this module arises a question: Which role has media in globalization process? We know the role of media in globalization process is very important, that
media is a part of the globalization process, it is like “pen” of the globalization process, because media shares everything that the globalization process
dictates.

(Watch the video attentively. Share a 21 minutes of your time)

 2. Learning Outcomes

LEARNING OUTCOMES:

At the end of the module, the students should be able to:

1. analyze how media drives various forms of global integration;

2. explain the dynamics between local and cultural production;
3. define mass media;
4. determine the importance of mass media
5. explain the ethical philosophies and ethical problems in mass media; and
6. explain media ethics and its effects on social changes.
 3. Content

THE COMMUNICATIONS MEDIA

MEDIA POWER AND ITS LIMIT

THE MASS MEDIA

MEDIA ETHICS

RELIGION AND MASS MEDIA

 4. Lesson 1 MEDIA COMMUNICATION

Social Media

The early critics called them all fads — blogging, social networking, twittering. But the growing collection of online services that allow people to
create and publish web content and connect with each other in new ways over the Internet, known collectively as social media, is changing the way we
consume information and entertainment, market goods and services, and connect with friends, family, and co-workers. It's a radical departure from
traditional mass media and is turning a passive audience into a throng of active participants.

Lots of people have sought to sort the different services and technologies that swarm around the term social media into neat categories, but it's a constantly
moving target. Not only are the technologies evolving, but the features provided by the various services increasingly overlap.
MySpace, for example, provides a well-used blogging feature. Video hoster YouTube supports such social features as Ratings and Comments. And all the
top social networking providers allow users to create online photo albums, which is the specialty of Flickr and Webshots.

However, most would probably agree to a handful of broad categories, including:

Messaging and communication: Blogging services, video and photo blogging tools, podcasting, and micro-blogging.

Communities and social groups: Essentially, all of the social, business, and special-interest networking services.

Photo and video sharing: Specialty services that allow you to upload photos and videos to the web, and to manage those images.

Social bookmarking and tagging: Services that allow users to identify online content with keywords, and share the links. You get the descriptions and some
opinions, but not the actual content.

Collaboration and cooperation: Websites that allow users to add and update content from their browsers. Wiki has become the generic term.

Opinion and reviews: Services such as Yelp and Epinions, which provide user-generated reviews of everything from books to restaurants.

Virtual worlds: Rich environments in which you interact with other users in real time through avatars. Second Life is the most famous, but online role
playing games, such as World of Warcraft, fit this definition, too.

Television and violence

Each hour of prime time programming presents an average of live acts of violence. Several studies have examined the connection between
television violence and violent behavior of children and teenagers alike. It was found out that there is indeed causal effect between these variables.

Of all the forms of mass media, television may have the biggest impact on the behavior of children, according to John Santrock in his 2007 book “A Topical
Approach to Life-Span Development.” The author notes there is a great amount of scientific evidence to suggest that violence on television can lead to
aggression and antisocial behavior. For example, a study by Jeffrey Johnson and colleagues published in 2002 in “Science” magazine found there was an
association between time spent watching television during adolescence and aggressive behavior 17 years later.

When trying to understand why violent television can lead to aggressive behavior in teens, the need for role models and heroes should be considered,
according to Elly Konijn and colleagues in a 2007 study in “Developmental Psychology.” Specifically, teenagers look for examples to help them shape their
own identities. In the study by Konijn and colleagues, aggressive children who played violent video games expressed wanting to be like the violent characters
of the game. Given what is known about teenage identity formation, it seems reasonable that the same holds true for violent television program watching.

THE LIMITS OF MEDIA POWER

A familiar expression in modern societies is “Information Power.” Because media control such a large and diverse flow of information, they have immense
power.

Informational Power is the most transitory type of power. Once you give your information away, you give your power away. For example, you
share the secret, your power is gone. It’s different from other forms of power because it’s grounded in what you know about the content of a specific
situation.

Feldman writes that according to French and Raven (1959), and later Raven (1974), there are six bases and Types of social power:

Reward Power is the ability to give rewards when others comply with your wishes. This may not work from one setting to the next. For example, an
employee might laugh at a boss’s joke, but the boss’s neighbor might not.
Coercive Power is the opposite of Reward Power. It’s the ability to deliver punishments. While coercion can be effective in the short-term, it creates
resentment and individuals will try to end the relationship.

Referent Power (This is where role models come into play) is when somebody wants to be like you. They identify with you. You are their reference
model. They find you attractive in some way and they model your behavior or thinking. Groups can also be a reference model and provide standards and
norms of behavior, for example, social or peer pressure. It’s also possible to have negative reference groups. In this case, you want to avoid being like the
group, and you modify your behavior to feel less similar to the group.

Legitimate Power is power that comes from a position or role. It’s positional authority. For example, you "should" or "ought" to listen to your parents, or
your boss. The unique aspect of legitimate power is that it’s not about rational arguments — the power comes from the position or role. Also, the role can
be more important than the individual. For example, presidents my come and go, but the role is always a powerful one.

Expert Power also "Knowledge is power” is where expertise or knowledge is the source of power. This is where credentials, awards, and know- how play a
role. You end up deferring to greater knowledge for the area of expertise, such as a doctor or mechanic. It’s limited to the area of expertise. For example,
you won’t ask your doctor for advice on your car, just because they are a skilled physician.

Informational Power is the most transitory type of power. Once you give your information away, you give your power away. For example, you share
the secret, your power is gone. It’s different from other forms of power because it’s grounded in what you know about the content of a specific situation.
Other forms of power are independent of the content.

Technological Limits

As with any improvement to human society, not everyone has equal access. Technology, in particular, often creates changes that lead to ever greater
inequalities. In short, the gap gets wider faster. This technological stratification has led to a new focus on ensuring better access for all.

There are two forms of technological stratification. The first is differential class-based access to technology in the form of the digital divide. This digital
divide has led to the second form, a knowledge gap, which is, as it sounds, an ongoing and increasing gap in information for those who have less access to
technology. The Organization for Economic Co-operation and Development (OECD) defines the digital divide as “the gap between individuals, households,
businesses and geographic areas at different socio-economic levels with regard to both their opportunities to access information and communication
technology (ICTs) and to their use of the Internet for a wide variety of activities.” (OECD 2001 p.5) For example, students in well-funded schools receive
more exposure to technology than students in poorly funded schools. Those students with more exposure gain more proficiency, making them far more
marketable in an increasingly technology-based job market, leaving our society divided into those with technological knowledge and those without. Even as
we improve access, we have failed to address an increasingly evident gap in e-readiness, the ability to sort through, interpret, and process knowledge
(Sciadas 2003).

Social Limits

The advent, and rapid acceptance, of social networking technology have led to new communications approaches that are flexible, potent and
inexpensive. At the same time, we have seen arts organizations using web sites and email blasts with increasing focus and sophistication.

We now have the ability to reach huge numbers of people with little effort or expense. People in our communities can now communicate with us through
Facebook and Twitter. They can influence their friends and associates to participate in their activities through online endorsements.

“The key to success in the arts today is to have an active social networking strategy. This is the way to attract younger audiences.” No disagreement that every
arts organization must rethink its approach to programmatic marketing — the way we sell our services. We can save money and sell more tickets at the same
time, a remarkable win-win opportunity in this era of reduced demand and austerity.

But we see that the power of social media is being touted by many who are not aware that there are other forms of marketing that are just as essential. In
fact, social networking activities are not a panacea. They are tools for reaching large numbers of people, inexpensively, but they are not yet the tools that
bind people to us enough to make them major donors, board members or volunteers.

But we need other, more personal and engaging activities as well.

We need the one-on-one vehicles that foster true engagement and, ideally, encourage people to take a more active role with our organization than
simply being an audience member. Without the personal touch, it is difficult to raise the large sums, attract the volunteers and build the boards we need
to support major arts projects.

We also need the institutional activities that impress upon people that we are exciting and fun organizations with which to engage. When we mount
exhibitions about our history and accomplishments, present truly special events that are exciting and surprising, announce important new programs or
major new grants, form joint ventures with other major organizations (in the arts or out), appear on television and radio, and collaborate with major artists,
we give people a reason to want to become more involved with our organizations.
 5. Lesson 2- THE MASS MEDIA

Mass Media also referred to as mass communication maybe defined as special kind of social communication characterized by a unique audience,
communication experience, and communicator. Think about this for a second: whenever you want to hear your favorite song, watch your favorite show, or see
the latest current events, where do you go? You more than likely turn on your television, radio, or computer. The source that the majority of the general public
uses to get their news and information from is considered mass media.

MASS COMMUNICATION

Mass media are the transport forms of mass communication, which can be defined as the dissemination of messages widely, rapidly, and continuously to large
and diverse audiences in an attempt to influence them in some way.

Five distinct stages of mass communication exist, according to American communication scholars Melvin DeFleur and Everette Dennis:

1. Professional communicators create various types of "messages" for presentation to individuals.

2. The messages are disseminated in a "quick and continuous" manner through some form of mechanical media.
3. The messages are received by a vast and diverse audience.
4. The audience interprets these messages and gives them meaning.
5. The audience is influenced or changed in some manner.

There are six widely acknowledged intended effects for mass media. The two best known are commercial advertising and political campaigns. Public
service announcements have been developed to influence people on health issues such as smoking cessation or HIV testing. Mass media has been used (by
the Nazi party in Germany in the 1920s, for example) to indoctrinate people in terms of government ideology. And mass media use sporting events such as
the World Series, the World Cup Soccer, Wimbledon, and the Super Bowl, to act as a ritual event that users participate in.

Measuring the Effects of Mass Media

Research on the impacts of mass media began in the 1920s and 1930s, with the rise of muckraking journalism—elites became concerned about the effects of
investigative reporting in magazines such as McClure's on political decision-making. Mass media became a prominent focus of study in the 1950s after
television became widely available, and academic departments dedicated to communication studies were created.
These early studies investigated the cognitive, emotional, attitudinal, and behavioral effects of media on both children and adults; in the 1990s, researchers
began to use those earlier studies to draw up theories concerning the use of media today.

In the 1970s theorists such as Marshall McLuhan and Irving J. Rein warned that media critics needed to watch how media affects people. Today, this
remains a key concern; much attention has been paid, for example, to the impact on the 2016 election of false messaging distributed on social media. But
the myriad forms of mass communication available today have also encouraged some researchers to begin to investigate "what people do with media."

The Move to Mass Self-Communication

Traditional mass media are "push technologies:" that is to say, producers create the objects and distribute them (push it) to consumers who are largely
anonymous to the producer. The only input consumers have in traditional mass media is to decide whether to consume it—if they should buy the book or
go to the movie: undoubtedly those decisions have always been significant to what got published or aired.

However, in the 1980s, consumers began to transition to "pull technology:" while the content may still be created by (elite) producers, users are now free to
select what they wish to consume. Further, users can now repackage and create new content (such as mashups on YouTube or reviews on personal blog
sites). The users are often explicitly identified in the process, and their choices may have immediate, if not necessarily conscious, impact on what
information and advertising they are presented with going forward.

With the widespread availability of the internet and the development of social media, communication consumption has a decidedly personal character,
which the Spanish sociologist Manuel Castells calls mass self-communication. Mass self-communication means that the content is still created by the
producers, and the distribution is made available to a large number of people, those who choose to read or consume the information. Today, users pick and
choose media content to suit their needs, whether those needs were the intent of the producers or not.

Computed-Mediated Communication

The study of mass media is a fast-moving target. People have studied computer-mediated communication since the technology first became available in the
1970s. Early studies focused on teleconferencing, and how interactions between large groups of strangers differ from interactions with known partners. Other
studies were concerned with whether communication methods lacking nonverbal cues could influence
the meaning and quality of social interactions. Today, people have access to both text-based and visual information, so those studies are no longer useful.

The immense growth in social applications since the start of Web 2.0 (also known as Participatory or Social Web) has made huge changes. Information is now
distributed in many directions and methods, and audiences can vary from one person to many thousands. In addition, everyone with an internet connection can
be a content creator and media source.

Mass self-communication can potentially reach a global audience, but it is self-generated in content, self-directed in its mission, and typically focuses on
self-related information. Sociologist Alvin Toffler created the now-obsolete term of "prosumers" to describe users who are almost simultaneously
consumers and producers—for example, reading and commenting on online content, or reading and replying to Twitter posts. The increases in the number
of transactions that now occur between consumer and producer create what some have called an "expression effect."

Interactions also now cross-media streams, such as "Social TV," where people use hashtags while watching a sports game or a television program in order
to simultaneously read and converse with hundreds of other viewers on social media.

Politics and the Media

One focus of mass communication research has been on the role that media plays in the democratic process. On the one hand, media provides a way for
predominantly rational voters to obtain information about their political choices. That likely introduces some systematic biases, in that not every voter is
interested in social media, and politicians may choose to work on the wrong issues and perhaps pander to an active set of users who may not be in their
constituencies. But by and large, the fact that voters can learn about candidates independently is predominantly positive.

On the other hand, media can be leveraged for propaganda, which exploits cognitive errors that people are prone to make. By using the techniques of agenda-
setting, priming, and framing, the producers of media can manipulate voters to act against their own best interests.

Propaganda Techniques in Mass Media

Some types of Propaganda that have been recognized in mass media include:

Agenda-Setting: Aggressive media coverage of an issue can make people believe an insignificant issue is important. Similarly, media coverage may
underplay an important issue.
Priming: People evaluate politicians based on the issues covered in the press.
Framing: How an issue is characterized in news reports can influence how it is understood by the receivers; involves the selective inclusion or omission of
facts ("bias").

REFERENCES

DeFleur, Melvin L., and Everette E. Dennis. "Understanding Mass Communication." (Fifth Edition, 1991). Houghton Mifflin: New York.
Donnerstein, Edward. "Mass Media, General View." Encyclopedia of Violence, Peace, & Conflict (Second Edition). Ed. Kurtz, Lester. Oxford:
Academic Press, 2008. 1184-92. Print.
Gershon, Ilana. "Language and the Newness of Media." Annual Review of Anthropology 46.1 (2017): 15-31. Print.
Pennington, Robert. "Mass Media Content as Cultural Theory." The Social Science Journal 49.1 (2012): 98-107. Print.
Pinto, Sebastián, Pablo Balenzuela, and Claudio O. Dorso. "Setting the Agenda: Different Strategies of a Mass Media in a Model of Cultural
Dissemination." Physica A: Statistical Mechanics and its Applications 458 (2016): 378-90. Print.
Rosenberry, J., Vicker, L. A. (2017). "Applied Mass Communication Theory." New York: Routledge. Strömberg,
David. "Media and Politics." Annual Review of Economics 7.1 (2015): 173-205. Print.
Valkenburg, Patti M., Jochen Peter, and Joseph B. Walther. "Media Effects: Theory and Research." Annual Review of Psychology 67.1 (2016): 315-
38. Print.
 6. Lesson 3- THE MEDIA ETHICS

As with professional ethics as a whole, media ethics is divided into three parts: metaethics, normative ethics, and descriptive ethics. Metaethics addresses
the validity of theories, the nature of good and evil in media programming, the question of universals, problems of relativism, and the rationale for morality
in a secular age. Normative ethics fuses practice with principles. It concerns the best ways for professionals to lead their lives and the standards to be
promoted. Normative ethics concentrates on the justice or injustice of societies and institutions. Descriptive ethics uses social science methodologies to
report on how ethical decision-making actually works in journalism, advertising, public relations, and entertainment. Normative ethics has received the most
attention in media ethics, but for media ethics to flourish, research and teaching need to be strong on all three levels.

Ethical Principles

Ethics are moral principles that ultimately define people’s actions. Ethical issues that are found in the media industry include Morality, Exploitation,
Offensive material and Representational issues. When planning and producing a media product, professionals have to take all ethical issues into
consideration.

Ethical Philosophies

Deontology (or Deontological Ethics) is the branch of ethics in which people define what is morally right or wrong by the actions themselves, rather than
referring to the consequences of those actions, or the character of the person who performs them. The word deontology comes from the Greek root deon,
which means duty, and logos, which means science. Thus, deontology is the "science of duty."

Deontological moral systems are characterized by a focus upon and strict adherence to independent moral rules or duties. To make the correct moral choices,
one must understand what those moral duties are and what correct rules exist to regulate those duties. When the deontologist follows his or her duty, he or she
is by definition behaving morally. Failure to follow one's duty makes one immoral.

In a deontological system, duties, rules, and obligations are determined by an agreed-upon code of ethics, typically those defined within a formal religion.
Being moral is thus a matter of obeying the rules laid out by that religion.

By: Austin Cline. M.A., Princeton University, B.A., University of Pennsylvania. Updated June 25, 2019

Teleological Ethics

A teleological approach to ethics is based on the concept of seeking a “telos” in ethical decision-making. Telos is a Greek word meaning “end” or “goal”;
thus, teleological ethics is concerned with how choices will affect a particular desired moral outcome. Generally, we can speak of two main teleological moral
philosophies: utilitarianism/consequentialism, and the virtue ethics espoused by ancient and medieval moral philosophers.

By: David Alfredo. Updated September 26, 2017

Situation Ethics

Situation ethics, also called situational ethics, in ethics and theology, the position that moral decision making is contextual or dependent on a set of
circumstances. Situation ethics holds that moral judgments must be made within the context of the entirety of a situation and that all normative features of a
situation must be viewed as a whole. The guiding framework for moral decision making is stated variously as that of acting in the most loving way, to
maximize harmony and reduce discord, or to enrich human existence.

Situation ethics was developed by American Anglican theologian Joseph F. Fletcher, whose book Situation Ethics: The New Morality (1966) arose from
his objections to both moral absolutism (the view that there are fixed universal moral principles that have binding authority in all circumstances) and moral
relativism (the view that there are no fixed moral principles at all). Fletcher based situation ethics on the general Christian norm of brotherly love, which is
expressed in different ways in different situations. He applied this to issues of doctrine. For example, if one holds to the absolute wrongness of abortion,
then one will never allow for abortion, no matter what the circumstances within which the pregnancy occurs. Fletcher held that such an absolute position
pays no attention to the complexity and uniqueness of each situation and can result in a callous and inhumane way of dealing with the problem. On the other
hand, if there are no principles at all, then the decision is reduced to nothing more than what one decides to do in the moment, with no real moral
implications involved. Rather, Fletcher held, within the context of the complexities of the situation, one should come to the most loving or right decision as
to what to do.

Fletcher’s view was influential in Christian communities both in America and Europe for decades, reaching its peak in the 1980s, after which it began to
wane. His ethical framework bore strong affinities with the version of pragmatism proposed by the American philosopher, social reformer, and educator John
Dewey, who characterized his position as “instrumentalism.” In Dewey’s framework, moral principles are tools or instruments that are used because they
work in resolving the conflicts within complex situations in the most harmonious way for all those
involved. These principles are experimental hypothesis that are constantly subject to ongoing verification or revision by the demands of the unique
conditions of experience. This view is opposed to the absolutist understanding of fixed rules as inherently valid and universally applicable to all situations,
there being no exceptions. It also is opposed to the relativist understanding that there are no normative guidelines but only individual judgments
concerning particular cases and that there is no moral justification for evaluating one moral claim as being actually superior to another.

BY: Sandra B. Rosenthal. Former Professor of Philosophy, Loyola University, New Orleans. Author of Charles Peirce's Pragmatic Pluralism (1994) and
others. Her contributions to SAGE Publications' Encyclopedia of Business...

RELIGION AND MASS MEDIA

"This views on the uses of mass media across diverse Christian traditions is both original and provocative. By focusing on what audiences perceive and how
they respond, Religion and Mass Media is able to illuminate the experience of faith at a time when devotion is seen as a dimension of individuality best suited
to the privacy of one's home. Professors Daniel A. Stout and Judith M. Buddenbaum should be commended for helping advance the study of religion and mass
communication in the United States." --John P. Ferrè, Associate Professor of Communication, University of Louisville. How do religious audiences react to
and use the mass media? Religion and Mass Media is an audience- centered examination that reveals how a variety of Christian traditions experience media
news and entertainment--in the context of institutional religious influences and expectations. Drawing on social science theories and empirical research
methodologies, the contributors explore responses from Roman Catholics, Fundamentalists, Evangelicals, mainline Protestants, and Mormons and a variety of
other traditions. In the first, contributors set the framework by describing recent theoretical developments in the sociology of religion and communication
theory.
Second, provides an overview of the particulars of certain religious beliefs, third, looks at audience behavior, fourth, they described specific case studies, and
finally, looks at the changing information environment and the future. Students and professionals in communication, sociology, sociology of religion, and
anthropology will find it both informative and insightful--an excellent supplement.

Edited by: Daniel A. Stout - Brigham Young University, Provo, USA and Judith M. Buddenbaum - Colorado State University, Fort Collins, USA

Traditionally, the media have been most involved in the presentation of religion through journalism. The mass media era began with the development of a
mass press, and in addition to the development of new audiences and new economies, it also developed new content. Before the mass press, most press in
Europe and North America were partisan in one way or another, beholden to political, clerical, even corporate authority.