"Certain Media Biases:" Lecturing via TV, Radio, Text

In completing a research project looking into McLuhan, media theory and education, I’ve been reading about an early experiment on “certain media biases” and the pedagogical form of the lecture. Download a .pdf of the initial report, originally published in 1954 in Explorations. The New York Times (right) reported on it as well. Marchand’s McLuhan biography, provides a brief excellent overview:

One of the more interesting experiments the seminar group conducted was an attempt, orchestrated by Carpenter, to demonstrate that different media of communication did indeed have an effect quite apart from the content of information they conveyed. In the spring of 1954 more than one hundred students were divided into four groups. At the local studios of the Canadian Broadcasting Corporation, one group watched a lecture delivered on television, a second attended the same lecture delivered in a television studio, a third listened to it over the radio, and a fourth read it in printed form. All groups then took an exam to test their comprehension and retention of the contents of the lecture. As Carpenter later wrote in Explorations, “About twenty of us in the seminar placed bets on the outcome. Academics all, we each seriously thought print would win and merely selected other media as sporting bet.” It was the group watching the lecture on television that scored highest in the test, however. The print group scored lower than even the radio listeners.

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German Documentary: McLuhan – Visionary of the Media Age

German Documentary: M. McLuhan: Visionary of the Media Age from Norm Friesen on Vimeo. (The entire broadcast can be viewed here.)

Interviewer: …but [he] wasn’t a systematizer

Martina Leeker (media studies, Cologne): …that makes it perhaps difficult to work with him in Germany. …but that is also part of the enormous wealth that he brings.

Interviewer: what surprises me about McLuhan, when one thinks about media theory and media philosophy, is that one has the feeling that since his time, not much has happened. Why is he still so great/important?

Lutz Hachmeister (media historian/filmaker): yes, well Tom Wolfe, the American author and journalist wrote that [McLuhan] is to be categorized with Einstein, Newton and Freud. Wolfe asked “what if he is right?” That was in 1965. And I think that today we can say that he is indeed in this league. He is a completely outstanding intellectual of the 20th century. …One of the few people who after reading three, four pages in the Medium is the Massage, which for us was the mao bible of communications studies (i.e. in the ’60s), who opens a fully new world of knowledge. And I know of no other author in this field of media theory / communications studies who has provided me with this –even now.

Frank Schirrmacher (editor-in-chief of the national daily FAZ): And what you are saying about there not being anyone else: we can be certain of that today. But there was a time of latency, a time in-between. I can say for myself: I read him differently than Hachmeister, somewhat later I believe (although we are the same age). He was an antidote, an antidote -–if one was interested in culture and media– against a force(?) that was at that time very strong, with great moral strength, in Germany. This was the critique of the consciousness and culture industry. We all know the names: Adorno of course, Enzensberger, the Frankfurt School…

Besides his rather un-German lack of systematicity, what stands out in the German reception of McLuhan is that he earlier presented and still presents an alternative (“antidote”) to Marxist critiques of culture and media. Instead of the Frankfurt school’s rejection of nearly all modern media (outside of established “bourgeois” culture) as expressions of industrialized manipulation, McLuhan’s media theory or philosophy is seen as offering something very different. This exchange is fairly consistent with other claims about McLuhan in the German context, and the assumptions behind and implications of these claims are interesting. Most importantly, McLuhan is considered to be a theorist and philosopher, equal or indeed superior to the likes of Adorno and others in the Frankfurt school. This gives McLuhan’s work a broader scope and significance than describing him (for example) as a pop prophet or patron saint. The latter kinds of labels give his authority a religious flavour, and suggest that it derives from his anticipation of recent technological developments. The German reception has granted him the stature of a philosopher, theorist and intellectual, and has also shown that his work can sustain a dialogue on this level.

 

(For a few further thoughts on these questions, see Friesen, N. (2011). Marshalling McLuhan for Media Theory. English Studies in Canada. 36(2-3) pp. 5-9. Draft available at:  http://learningspaces.org/papers/Marshalling_McLuhan.pdf).

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RUOpen? OERu and Open Learning

A presentation by Wayne Mackintosh, hosted at a panel on Open Education held at Thompson Rivers University (TRU) on Oct. 20, 2011. Wayne Talks about openness in education, OERu, and points to some possibilities for TRU’s future role in it.

To view all the videos from this panel presentation (i.e. Lalita Rajasingham’s presentation and the discussion afterwards, see: http://ruopen.tru.ca/

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Open Learning 2.0? Aligning Student, Teacher & Content for Openness

Just completed a paper outlining a new model for exploring openness in education. This model is developed by and for Open Learning at Thompson Rivers University, and the paper is co-written with Judith Murray, VP of the Open Learning division.

Here’s the abstract:

“The mission of Thompson Rivers University (TRU) Open Learning (OL) is understood in terms of the interrelation of three entities: the student, the faculty member and the curriculum content. Where they interconnect—with a TRU-OL student working with TRU-OL courseware, being supported by a TRU-OL faculty member—is where learning, assessment and ultimately, credentialing take place. These three elements can be interrelated as points in a triangle, with assessment and credentialing in the centre. However, given the “open” content and services envisioned by the OER (Open Educational Resource) university and other initiatives, TRU-OL is currently exploring the results of defining these three elements differently. Instead of designating TRU-OL students, TRU-OL teachers and TRU-OL contents, specifically, these elements can serve as placeholders for any students, any instructional personnel or supports, and any open content. These can, in theory, all be shared, opened and disaggregated among various institutions, while assessment and credentialing remain as the principal service offered locally. The purpose of this paper is to explain this model in the context of the “open educational” movement, to describe its various permutations, and to consider the questions and objections that may arise in relation to it. It is thus intended to inform and invite discussion concerning a new set of “open” educational possibilities.”

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(Re)Inventing the Internet: Critical Case Studies

Just received the cover design for a book I’m editing with Andrew Feenberg.

Here’s the table of contents, and below, some sentences to appear on the back cover:

This book examines examples of controversy and contestation from the Internet, focusing on the political and technological dynamics at play. The cases cover networked gaming cultures, online education, surveillance, as well as the mutual shaping of digital technologies and civic life.

…the Internet remains a contested technology. Its governance and role in civic life, education, and entertainment are all still openly disputed and debated. The issues include censorship and network control, privacy and surveillance, the political impact of activist blogging, peer to peer file sharing, the effects of video games on children, and many others. Media conglomerates, governments and users all contribute to shaping the forms and functions of the Internet as the limits and potentialities of the technologies are tested and extended. What is most surprising about the Internet is the proliferation of controversies and conflicts in which the creativity of ordinary users plays a central role. The title, (Re)Inventing the Internet, refers to this extraordinary flowering of agency in a society that tends to reduce its members to passive spectators. This collection presents a series of critical case studies that examine specific sites of change and contestation. These cover a range of phenomena including computer gaming cultures, online education, surveillance, and the mutual shaping of digital technologies and civic life.

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Bundled, Buried & Behind Closed Doors

http://vimeo.com/benmendelsohn/bundled

Bundled, Buried & Behind Closed Doors from Ben Mendelsohn on Vimeo.

A short documentary, sounding almost like a commentary and update on Innis’ Empire & Communications: It reminds us that the Internet is very much a physical infrastructure, with one of its major hubs located at 60 Hudson St. NY, just a few blocks from the former World Trade Centre. (Seeing the 2-storey Palo Alto Internet Exchange, another major hub, is particularly entertaining.) Why 60 Hudson Street? It is where “conduit[s],” pneumatic tube, telegraph, telephone, etc. have long been piggybacked on one another. “Any [existing] conduit is good conduit,” after all. And just as important, it is at a centre of multiple, intersecting empires (national, corporate, financial, etc.).

It would be great to see a similar video about the location and function of major server farms (i.e. the iron constituting “the cloud”) that are the material substrate for videos like this.

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Friedrich Kittler (1943 – 2011)

Yesterday (Oct. 18), marked the end of the life & career of a media theorist who played an important role in changing what media studies is and (maybe?) might come to mean. One German newspaper (the Baadischer Zeitung) said this about Kltter: “Nietzsche and Heidegger were at the epicentre of his thought, as were Foucault, Derrida, Lacan –through whose eyes he also turned to Freud… But what was fundamentally new was that he interpreted this tradition on the basis of information theory and media theory.”

This last statement is evident in his affirmation of the university as a site (the site, really) of open information creation and circulation. As a number of universities in Canada continue to join initiatives that have digital openness in research and teaching at their core, his remarks from his recent paper on Universities in Critical Inquiry are worth (re)considering:

Actual knowledge needs places to produce, store, and transmit itself independently of any company. What better places are there than universities? This applies just as much to digitally processed data as to the digitalized data of history. In the first case, the plans of enormous scientific publishing houses to monopolize academic journals are probably doomed to failure because Ph.D. advisers, getting at the data much earlier, can publish them digitally. The same holds true for free source code. …Whereas in Gutenberg’s time the university had to renounce its storage monopoly, its leading role in processing and transmitting now remains as crucial as ever. In this climate of academic freedom, ever-new codes and chips have to be developed in order to climb from the all too low level of zeroes and ones to higher levels of filtering and processing digital data streams.

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Live Streaming Event: How open is *your* Education?

This event brings together two international experts in open and global education, to discuss the future of education:

  • Dr. Wayne Mackintosh, a committed advocate and user of free software for education. He is the founder of WikiEducator (www.WikiEducator.org), an international community of educators collaborating on the development of free teaching materials in support of all national curricula by 2015.
  • Dr. Lalita Rajasingham, the co-author of two ground-breaking books: In Search of the Virtual Class: Education in an Information Society (1995) introduced the concepts of virtual classes and virtual universities. The Global Virtual University (2003) sketches a foundation for the future of the university in an era of globalisation.

The event will take be live-streamed at http://ruopen.tru.ca on Oct. 20, 2011 starting at 2:30 PM PST or 22:30 UTC/GMT.

UPDATE: The event and livestream will BEGIN 30 MINUTES LATER than originally announced: 2:30 PST or 22:30 GMT/UTC.

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The (Dys)functionality of the User Interface

The [Dys]functionality of the User Interface

[slideshare id=9577669&doc=doingwithiconsmakessymbols-111006112620-phpapp01]

View another webinar from Norm Friesen

A recording of a presentation I recently gave at the annual meeting of the (German) Soceity for Media Studies in Potsdam, Germany. The theme of the conference was “Dysfunctionalities” (Dysfunktionalitäten; see the conference Website — in German).

**A draft of the paper is available here.**

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Jesus, Computers and Communication

Many important characteristics and tensions in computational and other conceptions of communication find remarkable resonance in the words of the Jewish carpenter from Galilee. For example, Claude Shannon, the inventor of information theory and a proponent of digital computation (i.e. not analog, but “on” or “off”), was fond of quoting Matthew 5:37:

Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

More recently, John Durham Peters (and after him, Sybille Krämer) has considered how Jesus articulated a powerful counter-model to “erotic” dialogical and consensual conceptions of communication that have been dominant from Socrates to Habermas. As indicated in the illustration above, and as described by Peters, this counter-model is enacted through a kind of expansive multiplication and dissemination:

“Socrates” in Plato’s Phaedrus offers one horizon of thinking about human discursive activity since then: the erotic life of dialogue. Parables attributed to “Jesus” by the synoptic Gospels provide a countervision: invariant and open dissemination, addressed to whom it may concern. These two conceptions of communication—tightly coupled dialogue and loosely coupled dissemination—continue today…

Jesus is represented in all three synoptic Gospels (Matthew 13, Mark 4, Luke 8) as delivering the parable of the sower by the seashore to a vast and mixed audience. A sower, he says, goes forth to sow, broadcasting seed everywhere, so that it lands on all kinds of ground. Most of the seeds never bear fruit. Only a rare few land on receptive soil, take root, and bring forth fruit abundantly, variously yielding a hundredfold, sixtyfold, or thirtyfold. In a mighty display of self-reflexive dissemination, Jesus concludes, Those who have ears to hear, let them hear!

The meaning of the parable is quite literally the audience’s problem. In other words, when the distance between speaker and listener is great, the audience bears the interpretive burden. …It becomes the hearer’s responsibility to close the loop without the aid of the speaker. The point of such “indirect communication,” said Kierkegaard, “lies in making the recipient self-active.”

This same model also underpins Apostle Paul’s evangelical epistles, which were broadcast to churches around the Roman Empire, and from there to all nations. The multiplication of these words, like Jesus’ parables –and his fishes and loaves of bread—stil` l resonates with contemporary ways of thinking, for example, about knowledge, truth or culture (of whatever quality) being “free.” However, this understanding still sits uneasily with other conceptions that would see communication more as a dialogical or intimate joining of minds, at once precious and irreplaceable.

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