By Shani Orgad
This booklet is a transparent, systematic, unique and energetic account of the way media representations form the way in which we see our and others’ lives in an international age. It presents in-depth research of various foreign media representations of catastrophe, battle, clash, migration and celebration.
The ebook explores how photographs, tales and voices, on tv, the web, and in ads and newspapers, invite us to relocate to far-off contexts, and to narrate to those that are distant from our day-by-day lives, by way of constructing ‘mediated intimacy’ and targeting the self. It additionally explores how those representations form our self-narratives.
Orgad examines 5 websites of media illustration – the opposite, the kingdom, attainable lives, the area and the self. She argues that representations can and will give a contribution to fostering extra ambivalence and complexity in how we predict and suppose in regards to the global, our position in it and our relation to far-away others.
Media Representations and the worldwide Imagination may be of specific curiosity to scholars and students of media and cultural experiences, in addition to sociology, politics, diplomacy, improvement reports and migration stories.
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Extra info for Media representation and the global imagination
Gramsci contends that ideology is driven by a desire to establish a particular frame of thinking as the most powerful, most valid, or ‘the truth’ (Macdonald, 2003: 28). This is achieved by creating hegemony: the process through which a group or a party is able to claim social, political and cultural leadership of a society. Hegemony is not forced; rather, it relies on winning approval or consent based on common sense. Ideology operates through the production, legitimization and sustenance of common sense: taken-for-granted, self-evident truths, which are often accepted uncritically.
The notion that we cannot posit a link between representation and reality is akin to Baudrillard’s idea of simulation: ‘Baudrillard’s concept of simulacrum removes the possibility of sign systems referring to anything other than further sign systems … Signs refer us to other signs, until the relation of these to the world beyond diminishes to vanishing point’ (Macdonald, 2003: 15). Baudrillard’s (1995) account The Gulf War Did Not Take Place is predicated on the idea that signs are autonomous of any system of reference, and bear little connection to everyday life.
They cannot claim that the media products we have in our country today, adequately reflect the lives and aspirations of all South Africans, especially the poor. Can a guardian be a proper guardian when it does not reflect the society it claims to protect and represent? In a world marked by the ‘stretching’ of time and space, in which information flows speedily across the continents, and in which knowledge of the world depends, often exclusively, on mediated symbolic content, the task of accurately reflecting reality becomes 51 ever more fundamental.