“The
conditions associated with a particular class of conditions of existence
produce habitus, systems of durable, transportable dispositions, structured
structures predisposed to function as structuring structures, that is, as
principles which generate and organize practices and representations that can
be objectively adapted to their outcomes without presupposing a conscious
aiming at ends or an express mastery of the operations necessary in order to
attain them. Objectively ‘regulated’ and ‘regular’ without being in any way
the product of obedience to rules, they can be collectively orchestrated
without being the product of the organizing actions of a conductor” (Bourdieu,
p. 53)
The above quote by Bourdieu, when viewed from the perspective
of the society as the ‘habitus’, is quiet informing (in theory as well as in
practice) of media’s interplay with the social structures within which they
are embedded. As we have seen throughout our course readings, media
technologies—as important instruments at various levels of communication
processes in the society, have encountered resistance by various cultural and
social norms, and somewhat mixed response from economical and political forces
because of their profit making potentials or power generation ability. More
then any other type of technology, media and communication technologies have
been the subject of public and scholarly debates because of their intrinsic
characteristics to be able to convey (asynchronously) content across time and
space (at distance), inscribed in form of data, information, images,
knowledge, and wisdom, in mediums such as books, data tape drives, CD-ROMS,
video and audio tapes, etc. Additionally, synchronous communication has
enabled instantaneous communication among people (e.g. telephone, audio and
video conferencing, online chat) enabling efficient, but not necessarily
effective exchange of information, ideas, thoughts, and concepts.
The pervasive and widespread use of media technologies, often
used ubiquitously for symbolic purposes, is also used by the governing elites
to maintain the status quo and ensure stability. The necessity to reproduce
and maintain a stable state, the habitus (to borrow from Bourdieu whose
habitus concept is similar to the stable state produced and maintained by the
hegemonic ideology), requires ways for disseminating cultural and political
material of the dominant ideology. Similarly to how Bourdieu describes the
functioning of the habitus, Gitlin defines the status quo as hegemony, “a
ruling class’s (or alliance’s) domination of subordinate classes and groups
through the elaboration and penetration of ideology (ideas and assumptions)
into their common sense and everyday practice,” and contends that it “is
systematic (but not necessary or even usually deliberate) engineering of mass
consent to established order” (Gitlin, 1980, pp. 253). Further, elaborating on
the aspect of hegemony and clarifying the composition of the elite, mostly
government, corporate establishment and those institutions that produce
cultural artifacts, Schiller (1996) explains their economic reason for
cooperation: “The American economy is now hostage to a relatively small number
of giant private companies, with interlocking connections, that set the
national agenda. This power is particularly characteristic of the
communication and information sector where the national cultural-media agenda
is provided by a very small (and declining) number of integrated private
combines. This development has deeply eroded free individual expression, a
vital element of a democratic society” (Schiller, 1996, p. 44).
This paper will attempt to elaborate on the interplay between
media and communication technologies, and social structures and forces
(social, cultural, economical, political), whether institutionalized or not,
emphasizing that both the content and the channels of communication through
which the content is distributed are important factors in the production,
maintenance and further reproduction of the artifacts of the dominant
ideology. I will argue that the content that is being represented and
recorded, when conveyed via open communication (such as the Internet), can
show us the liberating potentials of various media technologies. As such,
communication technologies are situated as important actors in the process to
displacing or shifting the status quo.