Machines R Us

D. Shaw's 'Technoculture: The Key Concepts' is an intriguing reading, making us truly analyse what our body is and essentially how technology is rapidly becoming a main "organ" of our bodies. We use technology is every aspect of life. Bernard Stiegler believes, "[T]he human... invents himself in the technical by inventing the tool- by becoming exteriorsed techno-logically' (Stiegler 1998: 141). We are incredibly fascinated how we are human but we need tools to find out this is what Stiegler meant.  In the seventeenth century William Harvey researched the circulatory system. He believed blood was sucked from the veins. Through technological advancement Harvey's beliefs were inaccurate as blood comes from and to the heart. Technology has allowed us to gain a more understanding of how things work examples are, the weather, the sea, space. (Shaw 2008: 81-82)

Essentially through technology advancement it has changed how we look after our bodies.Within the industrial culture the workers body was seen as evident icon. (Shaw 2008: 83) These workers fitness was due to the heavy labor work they endured every day. However, as the industral revolution  passed so did the industrial workers body. Instead there was a rise in new technologies giving people the opportunity to become 'fit' via a machine. (Shaw 2008: 86) There is a great deal of pressure upon society the capitalist consumer to become 'fit'. The media such as magazines pressures us through pictures of celebrities to become the 'ideal' size 0. Even when browsing on the internet we are met with pop up advertisements '10 ways to lose weight'. Shaw has said, "we are... constantly 'plugged in' to the technology...to keep ahead of the game". (Shaw 2008: 86)

Shaw said "bodies are obsolete" (Shaw 2008: 87) meaning the classes and differences of humans from other species has become slim. Technology is the main reason for this. The rise of computers in the late 1980s allowed researchers to have a more in depth to what humans really are. The found through comparative genomics that humans and fruit flies share a set of genes. We truly begin to thing reconsider how we are classed as humans from other species. (Shaw 2008 pg 87-88) Technology has now thrown us into doubt but we must remember, we create these machines. As Shaw said, "we may have 'made these machines but now, in a very real sense, they make us" (Shaw 2008: 88)

Bibliography 

Shaw, D. (2008) Technoculture: The Key Concepts. Oxford Berg Press

The concept of ‘human’

“The concept of ‘human’ is unthinkable without technology but we act as it is" (Shaw, 2008, P 81)

When Debra Shaw says this she means that humans today would not be the way they are now without technology because our species has advanced and progressed because of technology for example they have MRI scan machines that let you see people's brains and it helps to find tumors or anything else wrong with your head or another good example which would be a heart pump that connects to the heart and pumps blood around the body.

We cannot live without technology in our everyday lives. Shaw writes in Techno-culture that technology defines whom we are as people from how we interact with technology. Shaw writes about how the body doesn't put thought into media and technology instead it coexists alongside it. Technology greatly influences peoples lives for example when I was younger I got my first gaming console and that greatly influenced me because from then on I have been interested in games and I feel like it made an impact on my life. Because of my interest in gaming and computers I can easily adapt to new programs and learn them easily.

"we may have 'made' these machines but now, in a very real sense, they make us" (Shaw, 2008, pg.88).

What Shaw means when she says this is that because even though we created machines we have become too dependent on them and we now revolve around technology, a good example of this would be like someone forgetting to bring their phone out with them nowadays  they will feel lost and confused because they don't have it on them it has advanced so much that people can't spend a day without using technology even as I type this I am using technology.

we can look at the digital age as  one big community because of access to technology such as the internet which allows us to talk to people from all around the world and people will create forums, help people and more and more people will start helping each other and so on.

Bibliography

D. Shaw (2008). Technoculture: The Key Concepts. Oxford: Oxford Berg Press. 81-102.

Does Technology define our very own existence?

"the concept of 'human' is unthinkable without technology but we act as if it is" (Shaw, 2008, P 81)

Shaw states the obvious on today's society; where the key concept of technology it's self, is essential to the carrying out of our daily tasks. We do this even without realising the process of it, showing the subconscious act of tending to rely on the platform that much where we just except it to be there. Therefore this shows that the New Media has allowed the transition of a virtual world.

"The human (...) invents himself in the technical by inventing the tool" (Shaw, 2008, P81). Shaw explains that by finding out and understanding ourselves as humans, is enhanced by the developments of technology which results in the known connotations which represent today's society.  For example gender, race and class will enhance the process of division within the society, and as our knowledge on identity within societies grows and as well technology, we as human beings can't be recognised until we adapt with the developing media platforms built within 'Cyberspace' based on societies connotations. This backs up one of Shaw theory; "we may have made these machines but now, in a very real sense, they make us" (Shaw, 2008, P88), showing that even though the humans bodily functions don't run by mechanics, there still is in a sense a system of technology that benefits the body actions.

"We could say that our idea of the body (as containing a circulatory system) is produced by technology in the simple sense that Harvey had necessarily to use tools to examine the workings of the heart" (Shaw, 2008, P82). Therefore if Harvey wouldn't of used technologies to aid his work, he wouldn't of discovered that the 'bloodstream' was pumped from the heart, and not by our 'veins' which Galen stated, and this would of had great limitations on today's society, as we as human beings wouldn't know how to understand our bodies and how the function.

This shows the process of Cybernetics; which is the relationship between a mechanism and a environment, therefore a technical device and the consumers who use it.

Bibliography:

Shaw, D (2008) Techoculture: The Key Concepts (Oxford Press)

Human's without technology.

BLOG WEEK 4

"The concept of 'human' is unthinkable without technology but we act as if it is"

Technology in today’s world is essential; we rely on it every day without thinking. It’s hard to imagine a world without it, when almost everything we do revolves around it. In “Shaw, D. (2008) Technoculture: The Key Concepts; Oxford Berg Press (P.81-102)” He writes about how “the body is obsolete” he is saying how the body functions without thought towards technology, it doesn't have to adapt because it is already there, almost implying that the technology that is produced by our bodies effects our bodies.

Shaw refers to the people in community as “a machine” and outlines how they already ran like clockwork and smoothly before the outbreak of technology. This shows that we could function without technology, this supports the statement “The concept of 'human' is unthinkable without technology but we act as if it is”. Now that we are so used to having technology at the tip of our finger tips, and everything from the news to funny YouTube clips at the click of a button. The so called “older generation “would be able to adapt easier if the use of technology was to come to a halt.

Shaw often refers to the body, and how it is like a machine in terms of living, and “the workers body as an icon of the industrial culture”.  The view of body and technology, although it sounds strange, may have some truth in it, for years humans’ have adapted to changing situations, and different scenarios. 

In conclusion to the question above, I have to say I am not entirely convinced by this theory, but it could prove relevant as times continue to change and society moves forward into more new and exciting technology advances. 

BIBLIOGRAPHY

D. Shaw (2008). Technoculture: The Key Concepts. Oxford: Oxford Berg Press. 81-102.

Information Sharing in New Media

New Media technology has given birth to a virtual world, one which masses are becoming heavily dependant of. It is hard to exist as a human being without having some form of digital footprint in cyberspace. The definition of ‘human being’ is changing, as our understanding of identity and society is mediated by cyberspace. Debra Shaw depicts this phenomenon with the phrase: “we may have ‘made’ these machines but now, in a very real sense, they make us.” (Shaw, 2008: 88)

Our relationship to information technology is radically changing, due to the fact that we are constantly connected to it. A subscriber to any particular content can be instantly notified of updates or new posts via SMS or emails. This allows our online pursuits to flow into our physical reality, blurring the distinctions of things like social media as being a recreational activity to being something we partake in constantly. Shaw elaborates here by stating that: “we are, in effect, constantly ‘plugged in’ to the technology through which this information is disseminated” (Shaw, 2008: 86)

We have established that New Media provides a platform for digital identities to develop. Many sites and applications are correlated so users can interact with them using one governing account. Internet users now share information of a vast variety, from what movie they are watching, to updates on their location, hosting representations of a user’s personal identity. Shaw points out that: “we either see technology as a threat to the coherence of the body or celebrate it as allowing us to escape from the ‘meat’.” (Shaw, 2008: 91) Here, Shaw refers to the idea that users are becoming digitized, because how we understand the world around us is owed to New Media technology.  

Bibliography:

Shaw, D (2008) ‘Technoculture’ New York - Oxford International Publishers

Pages 86, 88, 91

Digital Cultures

Within Creeby's informative book Digital Theory we learn  a great deal of aspects within media. Glenn Creeby has said the 19th centruy term modernism "modernism is the umbrella term we give to the way that human society responded to the changes that took place during the industrial revolution." (Creeby 2009: pg 11) Modernism gave people such as artrists as new way of expressing themselves. Paintings became known as the most noticeable form of modernism as paintings became less formal and allowed for more expression. Today, the mono lisa can be found having a mosuthace a form of modernism. However, modernism in art is just not the piece of art itself but the location of it. Art is now avaliable anywhere in any form which led to mass culture.

The Frankfurt School the most critical Marxists of popular culture. Their critical analyse lead to a massive impact of understanding  popular and mass culture. Adorno is famous due to controversial opinions on popular culture. The most critically acclaimed writing from Adorno was his essay, 'On Popular Music'. He became incredibly critical of  jazz music in his era. Adorno used terms to define stages in the popular music industry. He states that popular music is 'standardised', "The whole structure of popular music is standardized" (Adorno:1941)  Creeby's point "mass audiences are perceived as passive and gullible " can be linked to Adorno's term standardization meaning  once a popular music song is released and heard by society, it will grow to success due to commercial exploitation. The Frankfurt School seen 'Fordism' as another standardised product.  It describes the successful of Henry's Ford improvement in mass production  of automobiles.

Post modernism "is commonly associated with many of the changes that have taken place after the industrial revolution" (Creeby 2009: pg`15)  Post modernism seen the decline from a heavy industry to a service based industry with the rise of new technologies and globalisation. Creeby said "consumption and leisure now determine our experiences rather than work and production" (Creeby 2009: pg 15) Forms of new media now control our everyday lives. We see it as a extra part of our lives, we become addicted as Facebook and other social media sites become a place of expression, revealing a person whom differs from the real person. We hid behind someone who is not 'real'. "the market determines the texture and experiences of our everyday lives" (Creeby 2009: pg15)

Biblography

Creeber, G. (2009) Digital Cultures (Open University Press)

Storey, John (2009) Cultural Theory and Popular Culture: An Introduction (New York: Pearson Longman)

History of new media

“Modernism is the umbrella term we give to the way that human society responded to the changes that took place during the industrial revolution.” (Creeber, 2009, p11)

If we look back to around the year 1500-1900 we can look at what events had helped form new media. The year 1500-1900 was known as the detribalization era by Marshall McLuhan but over the years we have seen technology advance and upgrade more and more for example the Iphone, PS4 etc.


If we think about Marshall McLuhan and the three different eras (tribal, detribalization and retribalization) and "Medium is the message" we can see that in the detribalization era we discovered how to use different technologies and techniques such as the printing press which would then become a medium by the use of paper.

Another good example of this would be Henry ford because during this era he had created a product line of cars to mass produce cars faster and cheaper than it would be to make without. which would then lead to the industrial revolution which then gave rise to new media forms like comics, newspapers and novels.
"T. Fords were exactly the same. When asked what colours his cars came in, Ford famously replied, ‘any color – as long as it’s black’." (Creeber, 2009, pg13). The reason Ford had said this and why he said black is because it had the quickest drying time so he would save time and money.

In the Retribalization era which we are in now we can see a cultural shift in our society for example Creeber says “So while modernism tended to search for meaning and truth, postmodernism appears to accept that the pursuit for such universal truth is futile.” (Creeber,2009, p.3) with this we have now seen the rise of pop culture with people such as Andy Warhol who used his creativeness to become one of the top figures in the art scene with his pop art work

With the way that technology is improving and how fast it is improving Creeber says “Some critics have suggested that the differences between human and machine is now beginning to disappear, tending to eradicate the old ‘human’ versus ‘technology’ binary opposition upon which so much off the pessimistic theories of modernism were based” (Creeber, 2009, p.17).When he is saying that it is getting to the stage were human an machine are slowly becoming one to create a hybrid or a cyborg.

bibliography-

Glen Creeber and Royston Martin (2009). Digital Cultures. Berkshire: Open University Press. 3.

Cultrual Changes in the New Media

Creeber states "at the end of the nineteenth century, modernism is the umbrella term we give to the way that human society responded to the changes that took place during the industrial revolution" (Creeber, 2009, P11). At the beginning, modernism gave rise to development in technology, which gave way to the First and Second World Wars. This allwed the path flow of new media forms, which sooner or later began to become more accessible by the public at that time. This enraged such 'artist' producers, as they wanted to direct the revolution alongside their guidelines, as Creeber states as their "brave new world" (Creeber, 2009, P12), not wanting a "weakneing of social stability" (Storey, 2009, P18). Therefore leading to the division of society into two excesses; "mindless mass culture and enlightened avant-grade" (Creeber, 2009, P12).

This theory was also adapted on by the 'Frankfurt School', as when commercialisation across different platforms came about it allowed for a more geographical audience to be informed and share new information, the 'Frankfurt School' saw this as a standardising and the leveling down of society where popular forms of entertainment was specfied in the interest of the working class. The 'Frankfurt Schoo' then took 'Ford' convention, enabling their beliefs, in which Creeber states that "Instead of stimulating audiences, these media products were designed to keep the masses deluded in their oppression by offering a form of homogenized and standardized culture" (Creeber, 2009, P13). Showing that in the first grips of the industrial revolution, modernism saw the process of the 'higher monarchy' of the nation put their interests and desires upon the citizens.

Postmodernism then came along after the industrail revolution and saw the arise of the "consumer culture" (Creeber, 2009, P15), where you could also say supported the past industries making way for the creative industry, which then became known as the digital revolution giving way to the arrival of mass media. "As we have seen the increased interactivity of audiences in a New Media context is also articulated in poststructuralist theory whose tendency is to conceive the audience as active participators in the creation of meaning. Websites like YouTube, MySpace and Facebook appear to reflect the recent understanding of participatory culture; not only creating virtual communities but also allowing audiences to become 'producers' as well as 'recievers' of the media" (Creeber, 2009, P19). Creeber outlines certain roles that the orignal consumer now part takes in; such like production within the new media forms. Which shows that now the consumer can have a great input impact on such media forms like YouTube and Twitter, as it allows them to interactive with their favourite TV shows whilst there streaming live, an example would be the XFactor- the consumers can share their own views on the competitors with people who have the same interest as them. Most importantly it allows the creation of 'collective intelligence' of 'fan groups' which can decide the path of the media platform on their interests and desires, therefore showing that now the consumer have a louder voice to share their opinions and from this it shows that media platforms within the industrial industry unbreakable.

Bibliography
Creeber, Glen (2009) Digital Cultures (Open University Press)
Storey, John (2009) Cultural Theory and Popular Culture: An Introduction (New York; Pearson Longman)

When attempting to understand New Media, it is important to know its wholesome definition. Glen Creeber identifies some distinguishing features of New Media; its volatile nature as digital data rather than physical material (such as tape or cassette) which allows new possibilities for reproduction.

"digital media surpasses analogue technology in that it is easily transferable
across distinctly different media platforms... digital data is also easier to manipulate and... can be reproduced indefinitely." (Creeber 2009: 2)

The first and foremost characteristic of defining New Media is the fact that it is, on an atomic degree, made up of code, rather than actual matter. Confusion develops when the semiotician attempts to identify New media by how the viewer accesses the medium. New media is not defined by new technology, but rather the fact that New media is, in most cases, old media forms, possibly on analogue format, which are now distributed as digital information.      

Creeber discusses wether or not New media is good for society. He brings up the fact that in World War 2, mass media was used to manipulate the minds of audiences. However, it could be argued that while government agenda may bleed into what media masses consume, New media has the potential to resist this concept, as users actively choose what content they want to consume, however in the World War 2 period, the amount of media content masses had access to was miniscule compared to what is available today.

This can be validated by the fact that voting and consumption of newspapers and even television news broadcasts are at an all time low: consumers seek to fulfill their gratification needs elsewhere. Bearing this in mind while referring to Creeber, when he states "many aspects of modernism tended to have an optimistic belief in the power of modernity," (Creeber 2009: 11) we note that while media was once a tool which could be used to manipulate masses, it is possible to come to the conclusion that media has passed through a transition, whereas the freedom of information prevents totalitarian control of the mind of the consumer.

Bibliography:

Creeber, G. (2009) DIGITAL THEORY: Theorizing New Media & Cubitt, D. (2009) Pages 2, 11

Manovich's New Media

What is new media? It is a complex term which arose in the early 19th century to define the technological movement our culture was facing. In the 19th century the camera was considered one of the first types of new media. Today however, we are now living in a new media revolutionary due to the fast growing power of computers. Today computers allow us to interact with people around the world, create what we want and a storage point. Manovich said, "texts distributed on a computer (Web sites and electronic books) are considered to be new media; texts distributed on paper are not. Similarly, photographs which are put on a CD-ROM and require a computer to view them are considered new media; the same photographs printed as a book are not." (Manovich: 2002 pg43).

 A consumer of new media takes for granted that the computer is solely the creator of new media. However, according to Manovich in his book The Language of New Media there are five principles which he seen attributed to new media: numerical representation, modularity, automation, variability and cultural transcoding.  

In my opinion, transcoding appears to be the most influential.  He speaks of two layers, 'cultural layer' and the 'computer layer'. Manovich says, "cultural layer are encyclopedia and a short story; story and plot... computer layer are process and packet (as in data packets transmitted through the network); sorting and matching; function and variable; a computer language and a data structure" (Manovich: 2002 pg63). The relationship between these two layers has now become inseparable consequently relying on each other to develop. Both layers are the mechanical behaviour of computers and the cultural uses for computers. Through this, new media becomes a combination of both computers and culture. We find it difficult to understand culture as we never truly invented, instead we became a part of it. However, Manovich seen the 'cultural layer' as a connotation for a organic object and the 'computer layer' has a connotation for a artificial object.

Manovich made the point  "computer layer is not itself fixed but is changing in time. As hardware and software keep evolving and as the computer is used for new tasks and in new ways, this layer is undergoing continuos transformation." (Manovch: 2002 pg64). As we look through time we can clearly understand the transformation computers have taken and how they have affected our culture. Every day we are surrounded by consumers of media speaking of social network sites or how they have created a piece of art through the computer. Computers are fast becoming a part of our everyday lives, we have a high dependence on them to complete just simple task.

Bibliography 

Manovich, L. (2002) The Language of New Media (Cambridge, Mass: London MIT Press)

Automation- A effect of New Media

Lev Manovich states that "today we are in the middle of a new media revolution -- the shift of all of our culture to computer-mediated forms of production, distribution and communication" (Manovich, 2002, P43). This is where Manovich begins to show us how the factors of the media revolution has changed and adapted through the years; right back to the beginning; from "Babbage's Analytical Engine" and "Daguerre's Daguerreotype" till the "Modern Digital Computer" of calculations of the digital age. Manovich "reduces all principles of new media of new media to five: numerical representation, modularity, automation, variability and cultural transcoding" (Manovich, 2002, P44). Computers were invented at first to carry out the process of a calculation, where now new media is the process of the digital code allowing computers to become a "media processor" (Manovich, 2002, P48).

Manovich adds that "human intentionally can be removed from the creative process" (Manovich, 2002, P53). This shows that people in today's society are able to take a back seat and not physically interactive and produce advanced media forms and all with a click of a button. The arise of the 'New Media' it allows software programmes to create, edit and filter the consumers 'collective intelligence', through the use of 'Instagram' therefore for we now rely on advanced technologies to produce rather that the manual 'Old Media' form. This then enhances society's  "low level automation of media creation" (Manovich, 2002, P53). Therefore bringing up the question of whether or not that the 'New Media' forms are dumbing down the society? As Manovich adds that everyone "concerned as much with accessing and re-using existing media as with creating new one" (Manovich, 2002,P55). This clashes with Jenkins theory of 'Collective Intelligence' in where "convergence occurs within the brains of individual consumers (..) construct[ing] our own personal mythology from bits and fragments of information extracted from the media flow" (Jenkins, 2008, P3) showing with help of automated technology, the production outcomes can only become stronger and that if it wasn't for this combination we wouldn't have the shaped society that exists today.


"New Media is interactive" (Manovich, 2002, P66) and Manovich shows how computerisation interlinks with communication and allows the process of virtual and reality to come together to create 'software agents', therefore this monitors our media; which is of our "abundance of information" (Manovich, 2002, P55) and ranked to occurrence of relevance, allowing to build a portfolio of selections and choices. This clearly shows that we are being monitored over, controlled and have limitations to our actions by the 'New Media' forms bringing up Manovich statement of "do we want, or need, such freedom?" (Manovich, 2002, P62).

Bibliography

Books
Manovich,L. (2002) The Language of New Media, (Cambridge, Mass: London MIT Press)
Jenkins,H. (2008) Convergence Cuture: Where Old and New Media Collide, ( New York University Press: London)

Manovich, The language of new media: transcoding

Manovich says in The language of new media that there are five principles of new media numerical, Modularity, Automation, variability and Transcoding. it seems that the most important principle is Transcoding.

Transcoding refers to the way the human 'cultural layer' is interpreted in computerized processes and the 'computer layer' in human cultural terms.(Manovich, 2002, p. 63) Manovich believes that each layer influences the development of one another so that they can't be considered as separate entities.

Manovich explains that to "transcode something is to translate it into another format" (Manovich, 2002 : 64) a good example of this would be taking a song that is in a WAV format and changing it into an mp3 format, it may be the same to the user but it becomes a different shape or object Manovich has suggested to think about new media in a different way by looking at it in two layers the "culture layer" and the "computer layer" 

"The computer layer and the media/culture layer influence each other. To use another concept from new media, we can say that they are being composited together. The result of this composite is the new computer culture: a blend of human and computer meanings, of traditional ways human culture modeled the world and the computer's own ways to represent it." (Manovich, 2002, p. 64)

This is important because as we get older and as technology is evolving and upgrading constantly so computers are being used for a lot of new things and carry out new functions for example now you can download many things at once and can watch movies, stream videos, get apps and stream music at any time provided that you have an internet connection and you can also use more than one screen at once. 

The culture layer is what we recognize and are familiar with whereas the computer layer is the digital coding used by the computer to translate it into objects or a language that we are familiar with. A good example of this is the web because without machines transcoding the machine language into our language we wouldn't have any idea what would be communicated to us. 

The culture and computer layer influence the development of each other because the culture layer would be considered as for example an encyclopedia and the computer layer is the digital coding that translates into objects. In conclusion i think that transcoding is the most important principle.

Bibliography

 Manovich, L.(2001),The Language of New Media’ Cambridge, MA: MIT Press
pg.63, pg.64

Effects of the Malleable New Media

New media is having ever changing effects on audiences and the behaviour of content. The level of interactivity with digital forms has never been higher. The typical media viewer or consumer has been replaced by the media user or producer. Anyone can now create and publish content using systems which were once exclusively used by professional media production groups. Lev Manovich draws our attention to the malleable digital factors found in digital content -  “size, format… shape, rhythm… the development of the plot — to name just a few dimensions of cultural objects in different media — all these can… be freely modified by a user. Do we want, or need, such freedom?” (Manovich: 2002: 62) Here Manovich identifies the fact that media users can now freely practice creating their own content, and altering content produced by others. From this we may derive that anyone can broadcast their own opinions and actively react to other's opinions, as well as establishing that various communication means are no longer exclusive to regulated media firms.

 

Manovich raises the issue that media content is much more malleable than it was before new media. Now, any number of videos may be edited together, a series of pictures can be composited into a moving GIF file, and music is frequently combined to make remixes and new versions of the original track. Manovich states that “since in new media the individual media elements (images, pages of text, etc.) always retain their individual identity… they can be "wired" together into more than one object.” (Manovich: 2002: 59) Here, Manovich refers to the popular remixing of content that exists online. Users frequently mash together content to construct elaborate parodies or even juxtapositions of creative editing. This can raise issues when content circulates that the producers did not have the rights to upload and share.

 

Another interesting point Manovich brings up is in his discussion of how a medium’s interaction with a user can develop - “in a first person shooter, such as ‘Quake’, the player may eventually notice that under such and such condition the enemies will appear from the left, i.e. they will literally reconstruct a part of the algorithm responsible for the game play.” (Manovich: 2002: 197) Here we begin to investigate that as our level of interactivity with a medium increases, media forms can now engage us in different ways. The direct example mentioned here is how an AI behaves towards the player in a game, but a more common instance of this is how browsers target users with adverts - based on our search history and online experience.

 

Bibliography:

 

Manovich, L. (2002). What is New Media and Principles of New Media from The Language of New Media. MIT Press (Pages 59, 62, 197)

Convergence Culture

When discussing convergence culture, it is important to note how the meaning of this term has changed. In the 1990s period, there existed the assumption that “new media was going to push aside old media”, (Jenkins: 2006. Page 5) from this idea, we extract the idea that convergence culture is media which fiercely replaces that which cannot adapt to new consumers or conditions. However, convergence culture  illustrates different media forms becoming more closely related. When Henry Jenkins describes the mobile phone as

"the electronic equivalent of a Swiss army knife", (Jenkins: 2006. Page 5) it is possible to realise that convergence culture can merge media forms together, rather than replace them entirely.

By combining media forms and using them alongside new technologies, we note that the way in which media culture is used by consumers is liable to change. Acknowledging that a phone user may have access to direct news feeds and niche channels, yet radio and television channels are also accessed on phones. This gives credit to Jenkin’s statement, “old media are not being replaced. rather, their functions and status are shifted".

When Jenkins states that “consumers are fighting for their right to participate more fully in culture” (Jenkins: 2006. Page 18) , he brings to our attention the issue of government regulation of the internet. Convergence culture creates new frontiers of information sharing and ethics related to the freedom of information. Because of this, governments are encroaching on these frontiers to enforce rules which comply with the restrictions placed on old media, such as television and radio. These restrictions prove to be dated and ineffective and are also rejected by those who engage in convergence culture forms.

Bibliography:

Henry, J (2006) Convergence Culture: Where old and new media collide. New York University Press: London

Convergence Culture

"convergence culture, where old and new media collide... the flow of content across multiple media platforms". (Jenkins, 2008 pg 2)

Henry Jenkins give us a in depth insight into how convergence culture surrounds us every day. Each media platform we use is a combination of old and new media. Companies such as Apple have taken old media such as a personal music player and combining it with a new media mobile phone which allows us to access many different platforms within one device.  Therefore, the boundary between new and old media is beginning to become a small fading line. 

However, Jenkins believes "convergence represents a cultural shift as consumers are encouraged to seek out new information and make connections among dispersed media content" (Jenkins, 2008 pg 3) Jenkins persuades the reader to believe that we, the consumers of media platforms have a influence on convergence culture. In my opinion, I agree with Jenkins. Today the consumers have such a high demand for more actions to be performed on one device. Producers therefore try to satisfy our demand. We have realised the power we have to create basically, what we want. Through this power, we have pushed the shifts of old media to new. We can now access any content across the internet through our new media. This relationship between the consumer and producer has been named by Jenkins as 'participatory culture'. 

Jenkins speaks of 'delivery technologies'. In my opinion I feel participatory culture has an immediate effect upon delivery technologies.  Jenkins explains, "old media never die... what dies are simply the tools we use to access media content" (Jenkins, 2008 pg 13). Take music for a example, it is the medium. The old media cassettes are the delivery technologies. As the years have passed, we have seen new media delivery technologies from the cassette to CD's which are slowly going to be replaced. In reality though, all media content will not be able to flow through one single black box. Devices have become so in depth that it has lost the ability to serve its original function.

We are surround by convergence culture. It changes relationships, it alters our thoughts and our ability to process media.

Bibliography

Books
Henry, J (2008) Convergence Culture: Where old and new media collide. New York University Press: London

Convergence culture

Convergence culture is when new media replaces old media because technologies keep evolving and so the media industry has to keep up on all the new technologies. These platforms of media will be constantly evolving a good example of this would be Microsoft and Sony. Sony created the Play-station in 1994 and brought gaming to a new level and as the newer consoles came out the PlayStation became obsolete so they came up with the PlayStation two then their competitor created a gaming console called the Xbox. These consoles are now in a console war that separates their fans and they continue to try and bring more to their consumers for example the new Xbox called the Xbox one is trying to be the new main “black box” with everything in one as an entertainment system for example voice commands, TV, Internet, YouTube etc while the PS4 made by Sony is trying to be the main gaming console out there and just want to make a good console. Pictures of these can be seen below [Fig .1]

Figure 1

We can look at convergence culture in another light, one where old and new media forms can co-exist. This would be a better version of the older product. If we look at the way mobile phones are now compared to what they used to be for example a phone started as a simple communication device but now it has been upgraded and adapted over the years. The way phones are now you can have the internet, touch screen, MP3 player, movie player, you can download apps that do things like make music, learn music, play games and you can even get an app that allows you to play older games from other consoles like the super Nintendo or the gameboy. The progression of the iPhone can be seen below [fig.2]

References:

Henry Jenkins (2006) Where Old and New Media Collide, Introduction "Worship at the Altar of Convergence" p.1-25

Images:

Figure 1- http://i1.ytimg.com/vi/Bhs3TIJlvsE/maxresdefault.jpg?feature=og

Figure 2- http://images.anandtech.com/doci/6330/iPhone5-3899.jpg

Convergence Culture

Jenkins stated "we are entering an era where media will be everywhere and we will use all kinds of media in relation to one another" (Jenkins,2001). This is based on Jenkins' theory of Convergence Culture where old and new Media collide, facilitated by new media devices such as laptops, tablets and smartphones. I agree with Jenkins- "old media[s] never die" (Jenkins,2008,P130). For example I can read a hard back book, but it could just as easily be accessed as an eBook. Media does not disappear, but shifts and changes across various platforms over time.

Media convergence is where "important stories gets told, every brand gets sold, and every consumer gets courted across multiple media platforms" (Jenkins,2008,P3). An example would be how the 'Bert Is Evil' image crossed several platforms from America to the Middle East. Moreover convergence allows the consumers to connect to disparate media which allows more information. Consumers don't have to experience "the old idea" which was where, all devices would converge into one central device" (Jenkins,2008,P15). They can for example now instead experience the second screen, thus creating a unique feeling, where one device can be as good as the other. This shows that "television did not kill radio"(Jenkins,2008,P14) instead the old mediums developed. However negatively- now consumers can access any media content from across the globe allowing easy access to and spread of child pornography. There are no restrictions on media content in general, and this may have serious repercussions for the old moral order.

Participatory culture see's the rise of the consumers forming fan club communities, interacting with corporate businesses and media industry producing collective intelligence " none of us can know everything; each of us knows something; and we can put the pieces together if we pool our resources and combine our skills"
(Jenkins,2008,P4). Convergence is shaped by the individual consumers who interact with others through the new media devices, and each individual is thus able to will gain a "personal mythology (...) [which is] extracted from the media flow" (Jenkins,2008,P3). Consumers are now realising that their input will allow them to slowly control the media flow. Quality is an issue here an individual consumer producing media content can produce an amazing artefact, or a disastrous one; this individualism may balance the growth of media power and affect how we consume media content and what may be consumed. It is hard to argue against the view that "the flow of content across multiple media platforms, the cooperation between multiple media industries, and the migratory behaviour of media audiences who will go almost anywhere in search of the kinds of entertainment experiences they want" (Jenkins,2008,P2).

Bibliography

Books
Henry,J (2008) Convergence Culture: Where old and new media collide. New York University Press: London

Websites
Henry Jenkins (2001) Convergence? I Diverge [Online]. Available at:
http:/www.technologyreview.com/article/40102/convergence-i-diverge/ (Accessed: 08/10/2013)