Tag / human psychology

by harrietread

My Take on Alternate Realities

When I say alternate realities, I’m not necessarily talking about Narnia, the Matrix, space-time travel or anything like that. I’m talking more about the realities within our minds that are constructed by our experiences and perspectives.

About a week ago, I made a post about how some of the things that Donald Trump says look good on paper, and that people do have reasons for wanting to support him. I’m going to extend that post a little further, thanks to a recent publication by the Wall Street Journal after they did a study on how social media news feeds can affect who people are more aligned to.

What Wall Street Journal’s Jon Keegan has done is set up two feeds which have real conversations and posts that individuals have posted on Facebook, and aligned them into a red ‘conservative’ feed and a blue ‘liberal’ feed. Users who posted all of these uploads, of which there were up to 10.1 million of them, were anonymised but had their political label analysed.

Based on the study’s findings, and the presentation of conservative vs liberal posts on Facebook, one can logically come to the conclusion that as long as you are receiving media texts from entirely one political standing, you are reinforcing your already existing beliefs. It seems fairly logical and simplistic, but at the same time it’s interesting to consider how different the political situation in the US would be if social media were different to how it currently is. It makes a little more sense in the world in terms of exactly how people align themselves to certain ideas or political figures. The reinforcement theory we learned in high school comes into play, as how we tailor what we prefer to see and choose to omit from our feeds reinforces reality as we perceive it.

by harrietread

Donald Trump Isn’t So Bad

So today, I got into an internet fight on the social media platform Yik Yak.

I love Yik Yak because its like Twitter except way more anonymous, and anonymity allows users to share some of their nuttiest, most controversial or spur-of-the-moment thoughts. I decided to post the other morning about a silly little dream I’d had the night before:

‘i dreamed donald trump coached footy and Richmond beat his team, and then all the other coaches told him to get (*censored*) and everyone laughed at his stupid hair’

I was bored, felt like posting a bit of inane silliness, so I did. The thing about Yik Yak is that it only shows posts within your area, and considering I was in a sheltered, very left-wing part of Hawthorn when I posted it, I figured hey, people might get a laugh out of it.

Then along comes a user that we will call Acorn, in consideration of the icon that they were using at the time.

Acorn criticised my post, saying I was only ‘bagging trump because it’s the “cool thing” to do’ and that I essentially ‘wouldn’t know (*expletive*) about American politics except for that Trump is running.’

I was also encouraged to ‘take a look at his policies, the western world genuinely needs some extreme reforms, whether you are willing to accept it or not.’

So I did.

I went onto donaldjtrump.com and had a look at the things that he is advocating for, and despite what I knew of him previously, I was impressed. The website revealed Trump’s plans for affordable healthcare, tax reform that would help fix the wealth distribution in America and better care for war veterans both physically, socially and economically.

These are just a few things that, frankly, could be good things. If I didn’t know anything about Trump, and I say this lightly, I probably would say that I support him except for that thing about the wall: he wasn’t kidding about that.

So I’d like to thank Acorn personally for encouraging me to go and do my research. I learned a valuable lesson from him: an internet fight that winds up in something that’s akin to two people yelling at eachother with their hands covering their ears is not something productive in this world. I was criticised on social media, and instead of screaming bloody murder at my accuser I decided why not get the front foot on this argument and learned far more than I anticipated.

Tl;Dr

Internet fights are good for you and Donald Trump does say he has some good ideas

by harrietread

My Take on the Panama Papers, Taxes and the 2016-17 Budget

The International Consortium of Investigative Journalists (ICIJ) recently leaked 11.5 million files, exposing politicians, public officials and international leaders across the globe as using offshore tax havens, from Mossack Fonseca, one of the globe’s biggest offshore law firms.

This controversy of wealthy tax evaders, and the release of the national 2016-17 budget barely 10 days ago, have been trending topics of discussion across journalism and social media, and I sought to understand what all of it meant.

I did a little research, and learnt that companies and private bodies such as public figures, officials and politicians have been using tax havens for around 40 years in Panama. According to ICIJ (through Mossack Fonseca’s database) up to 210,000 companies have used Panama as a base over the last 40 years, and include politicians, public figures and private owners from all across the globe.

Offshore tax havens are essentially shop fronts, or ‘shell companies’ as described by ICIJ, set up offshore of a company or private owner’s actual home country where taxes are cheaper.

This offshore site is legally set up in writing as their legally official base, and so this base in Panama pays marginally cheaper taxes while their actual set-up back home doesn’t have to pay more expensive taxes intended for healthcare, education, security and protection institutions, etc.

As a result, the economy of these countries have been immensely harmed by losing millions of dollars in taxes that haven’t been paid, as a result of offshore tax havens.

I think that the 2016-17 national Budget’s release is relevant and additionally important to discuss alongside the Panama Papers. To put it into terms that my mind gets, the budget aims to give tax cuts to high income earners; this is going to greatly affect low income earners in Australia over the next 3-4 years. I find it to be a cruel irony and tragedy of human nature to see that not only have wealthy politicians and figures been immorally avoiding taxes and thus gaining wealth while others have been making up for it, but the new budget favours the position of high income earners even further. It is as if human society has not changed in the last few thousand years.

Just think of the French Revolution; the nobility and clergy were grossly exempt from paying taxes and the rest of society bore the brunt of having to make up for them by giving away all that they had. It’s all too similar to the current situation in the US where 0.01% of the population owns as much wealth as 90% of the country. Essentially, what I am noticing in the current state of affairs concerning the Budget and the Panama Papers is that human society, ruled primarily by the rich, has catered for the rich.

As seen in the Q+A episode the other night, featuring Liberal Party members being faced with Duncan Storrar, those is power until the upcoming election are the Liberals dominated by a privileged, wealthy demographic that has absolutely positively no idea what it is like to live in a below average, let alone a low-income household. They see an opportunity to fill their purses some more, and have never even considered the idea that there are people who struggle just to make ends meet every day. What I see in the Panama Papers, the Budget and the recent Q+A episode are examples and evidences of the unending selfishness that is human nature. In this case, in a capitalist society, in reference to the lectorial on institutions, Power is power. Knowledge has yet to give way to a change in behaviour in society.

SOURCES:

http://www.smh.com.au/federal-politics/federal-election-2016/anu-modelling-shows-how-the-2016-budget-really-affects-your-hip-pocket-20160511-gosewj.html

https://panamapapers.icij.org/

http://www.theguardian.com/news/2016/apr/03/what-you-need-to-know-about-the-panama-papers

https://www.theguardian.com/business/2014/nov/13/us-wealth-inequality-top-01-worth-as-much-as-the-bottom-90

by harrietread

My Take on Timothy Treadwell

In Cinema, we watched Grizzly Man, a documentary about a man named Timothy Treadwell who was obsessed with bears and nature. Watching excerpts from his own videos through the documentary, I (and I believe many other members of the audience) was struck by his peculiar nature and deep obsession with the wilderness, particularly his apparent nonchalance when faced with enormous, unpredictable and powerful adult grizzly bears. For the most part, I think that Treadwell was a nutter, and kept thinking to myself, ‘he’s insane, he’s mad, maybe he is simply not well,’ and my mind was drawn back to yesterday’s lectorial on media institutions and Michel Foucault’s studies of how abnormal behaviour is perceived and treated in society.

Firstly, what made Timothy Treadwell ‘abnormal?’ I would say, from watching Grizzly Man, that it would be his unusual accent and mannerisms. At a first glance, he seemed effeminate which made his character distinctive and out of the ordinary, particularly in the wilds of Alaska.

Secondly, his unusualness came from his deep passionate confessions of love and admiration for bears. In a social context, most people may say they respect bears when brought up in conversation; but he publicly preached about them. Furthermore, his character implied that his love for the beasts made him naïve to their wild, powerful and deadly nature. He said so himself, without much concern, that he was at risk of bodily or fatal harm, and yet he persevered and stayed within the vicinity of bears. Why would a sane person risk their lives and safety for the sake of studying and ‘protecting’ such dangerous creatures? This, I believe, is what would help classify Treadwell in society as a ‘weirdo,’ a ‘nut,’ ‘delusional’ or ‘crazy.’

Treadwell was a fascinating character and is fascinating to observe, because he is a brilliant example of someone in contemporary society who is, in his own way, mentally unwell. He has a history of drug and alcohol abuse, and voluntarily stopped taking antidepressants without the clearance of a doctor and I believe these are grounds for someone who is troubled; not necessarily mentally ill, but confused and unwell. If we were to examine him through the lens of Foucault’s Madness and Civilisation, we would engage in a sociological study of the relationship between Treadwell as an individual and society on a larger scale. In the documentary itself, his friends and acquaintances recounted him as unusual, troubled and, to some degree, worrying or even frightening in his obsession. Even Treadwell’s relationship with the audience while watching the documentary would be an interesting one to study. For one thing, how would we, as an audience of this somewhat biased a perception of a documentary, express our opinions of Treadwell in a social situation with friends or in a discussion in Cinema? That’s something that intrigues me, because I definitely have opinions of Treadwell that I want to clarify for myself.

by harrietread

My Take on Michel Foucalt’s Institutions

In today’s lectorial, we had a discussion about institutions and variations on them in society. Essentially, an institution is a man-made construct concerned with structures of society. This can be anything from ‘marriage’ or ‘divorce’ as social institutions, or media institutions such as the ABC News, HBO or community media channels.

What stuck with me most after the lectorial was philosopher, historian, social theorist and literary critic Michel Foulcalt’s ideas of relationships between society and individuals. In his 1961 book Madness and Civilisation, Foucalt explores the institution of mental asylums from the Renaissance (1500s AD) up to the contemporary society of his time in the late 1950s-early 60s.

In his book, he explored the societal implications of what constituted as ‘mad’ or ‘sane,’ and the way that society dealt with ‘mad’ people. His study became an exploration of what was considered ‘normal’ or ‘abnormal’ according to social values. In summary, he maintained that unlike inthe Renaissance, when those deemed ‘mad’ were believed to be on a cosmically higher level than others in society, in the Classical Age (17th to 18th/19th century), those considered mad were simply thrown into asylums out of the way with other undesirables for the protection of society.

Moving further on to his contemporary era, the modern era, he asserted in his findings that while there were attempts being made to ‘cure’ these people in institutions under the guidance of medical doctors, there was on one level a great contrast in power between patients and doctors and on another level an inherited social value from the Classical Age that those who were ‘mad’ were undesirables to be hidden away for society’s protection.

Foucalt’s study on mental asylums as institutions through history are important factors of my studies because it highlights the central significance that sociology, society and society’s values have in media and communications. What I got out of this lectorial revolving around institutions, elements of sociology and Michel Foucalt’s case studies was the sense that institutions are an immensely important construct and organisation of structures in society.

by harrietread

Basic Comms 101 by Me

In my New Media New Asia class, for a group assessment task, my group pitched an idea for an app that would incentify taking public transport in China to reduce congestion and air pollution.

Essentially, in big cities in China such as Beijing or Shanghai, public transport is not utilised the same way as somewhere like Melbourne, because there is a more prominent culture of hierarchy and status for the Chinese, and one way of showing off status is by owning a car. Thus, logically, it makes sense that people in China are more interested in showing off the fact that they have a car than waiting an hour for a bus.

The feedback that we got from our tutor for this pitch was that we should reconsider how to approach the issue. What we wanted ultimately from this app was to change the behaviour of people in China; and this, to me, has become a key factor in the philosophy and aims of media/communication practitioners.

Behavioural change through our app, as our tutor suggested, would be based around Acculturation (Merriam Webster definition: cultural modification of an individual, group, or people by adapting to or borrowing traits from another culture). In a sense, this app would be aimed at 18-30 year olds in China, students and young professionals, in the hopes of normalising use of public transport for their generation and future generations.

Behavioural change in communications is vital to communications now that I think about it more closely. Raising awareness, as enlightened to me in my earlier classes, is not actually that important on its own. Raising awareness doesn’t do anything on its own. When David Attenborough released his documentary about the Great Barrier Reef in December 2015, sure he wanted awareness of the environment’s vulnerability to be raised. But what the producers, writers and Attenborough ultimately strived for in the making of the documentary was to change the behaviour of those who watched it in a way that would benefit the environment’s health.

So now, after this enlightening class, I intend to go forth in my media career with a better understanding of what my intentions are: do I want to tell a story, show off some pretty pictures, or do I want to encourage a change in behaviour?

by harrietread

My Take on Medium Theory

For our PB4, my group has been given the subject of Technology and Mediums, and we seek to explore the evolution of cameras and photography since the beginning of the 20th century and its place within society as a media form. Relative to our topic of Mediums, I read through Meyrowitz’s reading regarding Medium  Theory.

To start off with, Medium Theory is the study of the distinctions between mediated forms (audio, print, text, visual, etc.) on social, psychological and physical levels. The simplest summary of the definition of Medium Theory in my opinion can be found in a quote by Marshall McLuhan, a literature scholar: ‘The medium is the message’ (1960s). The meaning behind this quote is that social influences that arise out of the media are influential not because of the message that is decoded, but because of the medium’s effect on recipients.

Distinctions made between different medium forms include the degree of verisimilitude (dictionary.com: ‘the appearance or semblance of truth[reality]”), the degree of human intervention and interaction required of varying mediums, and the degree to which a medium can be distributed or received simultaneously to many people in many locations at once.

Something that interested me in this reading was the history of medium theory being dated back to Socrates in ancient Greece. Now, first and foremost, I am someone who admires Socrates; my favourite quote by him is ‘All I know is that I know nothing,’ and it really feels relevant to my brain at this point of the year. Anyway, he argued that writing had negative effects on the mind; he believed that we literally no longer needed to use our brains to remember things because we could write it all down. This interests me in regard to the subject of mediums and medium theory because I see it as a fitting and humbling show of the beginnings of communication media studies, way before media was even a thing. Additionally, I find it ironic that Socrates thought writing was bad for you because if he was zapped across time to the present day, imagine his reactions to phones, tablets, laptops, smartboards, printing presses, etc.

 

by harrietread

My Take on Burgin’s ‘Looking at Photographs’

From this week’s reading, Looking at Photographs by Victor Burgin, I got out two major ideas concerning the relationship between people and photography.

Firstly, there was a clear emphasis on the significance of subject and subjectivity. There is a lot of distinguishing between the ‘other’ and the ‘self,’ between the subjects being represented and the viewing subject. Secondly, there were many mentions in the text of how there is a ‘visual language’ in photography and imagery, a sense of there being a semiotic nature to it full of language and symbols.

My interpretation of the reading has led me to understand that these two factors are intertwined and interdependent.

The reading explored how, at a certain age, infants become self-aware; they are able to recognise themselves as a self in the mirror, and can distinguish separate beings as others. This is a trait believed to be unique to humans, and also elephants and dolphins. A product of this self-awareness is, as Burgin argues, the ability to reject reality and indulge the imagination; this becomes significant in the semiotic nature of photography.

This self-awareness gives way to encoding and decoding visual cues based on individual subjectivity. When someone observes a photograph in an album or a gallery, they view or recognise the subjects based on their own experiences and understandings that are unique to them only.

How this connects to the semiotic visual language of photography is that the human mind understands photography on a subjective level, and additionally on a unanimously cognitive level. For instance, Burgin summarised that the reason why composition is important and aesthetically pleasing is because it lets the viewer ‘prolong their imaginary command of the point of view.’

Essentially, on a cognitive level, the rules of composition in photography allow the human mind to become more invested in the subject and reject their reality for the sake of the representation. This is the same for all humans; we unanimously receive and decode representations using the same cognitive formula that is recognised in photographic and cinematic composition.

On a subjective level, our experiences, made more unique due to our self-awareness, shape how we experience the world and absorb visual language, and influence how our imagination runs and shapes our ‘frame of mind’ in which photography is remembered.

The visual language of photography is, as I understand it, a complex intertwining of the cognitive and psychological aspects of the human mind. Our ‘point of view’ or ‘frame of mind’ is a melded combination of how human reception of visual cues occurs and how our self-aware natures allow us to reject reality and substitute our own imagination, whether we are the author of a text or a receiver.