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A presentation completely devoid of fun pictures Matthew Falk The Music Industry
Who are the people that make it work? Engineers Producers Writers (words and music) Publishers Distributors Promoters Labels Scouts of all kinds And…?
How do they work together? From your porch to the nation Recording Production Promotion Distribution Sales
How has the industry changed? In some ways, it hasn't in 50 years. In the ways it has, it has revolved around publishing Publishing 101 Musical Works vs Masters Performing Rights Societies and Live Performance What does this actually mean for an artist? Where is this reflected? Contracts and Cash
How do I get in? I am, in fact, dedicated (or crazy) enough, now what? Use your time at IU Wisely Accounting, Small Business Strategies, Contract Law Unpaid Internships CAN pay off Set a clear end date Under promise, over deliver Treat your time there like a trial run, show them why they can’t live without you Craigslist can make or break a career Quick emails with well written cover letters Hustle! Fill your time with as many part time jobs as you can handle. You’ve got to pay the rent, but you also want a full time job, and one of them may turn into one
According to T101 Media Life what’s wrong with this statement from our readings? “It’s enough to get rejected in real life,” said Ms. Hill, 28, who blogs about legal issues and lives in New York. “But does it have to happen so often in my online world too? It makes me want to keep my digital life separate in future relationships, whomever they are with.”
Our digital souls have the potential to be truly immortal. But do we really want everything we've done online - offhand comments, camera-phone snaps or embarrassing surfing habits - to be preserved for posterity? One school of thought, the "preservationists", believes we owe it to our descendants. Another, the "deletionists", think it's vital the internet learns how to forget.
It's hard to forgive and forget if you can no longer forget.
In his 2009 book Delete, Mayer-Schönberger proposed that we should build technology that forgets gracefully. Files might come with expiry dates, he suggests, so that they simply vanish after a certain point. Or they might "digitally rust", gradually becoming less faithful unless we make a concerted effort to preserve them. Perhaps files could become less accessible over time - like consigning old photos to a shoebox in the attic rather than displaying them on the wall.
Daphna Yeshua-Katz Summer Media Life Pro-ana blogs: Motives and benefits
Pro-ana websites: definition A genre of websites disseminating information about eating disorders, primarily anorexia nervosa, and providing girls and women with a forum to discuss and share information about anorexia (Dias, 2003).
Website characteristics Own terminology: anorexia = ‘ana’ and Bulimia =‘mia’ (Dias, 2003). Themes- control, strength & perfection (Norris et al., 2006). journals or diaries, ‘tips’ and advice, emotional support, photo galleries.
The pro-ana phenomenon Anorexia as a life style not a disorder. Community forming and interpersonal relations are higher priorities for the site users than forming a coherent philosophy (Overbeke, 2008). Pro-ana often comes with aversion to recovery (Williams & Reid, 2007).
Why study? A legitimate community for women suffering from ED, created by the Internet (Dias, 2003; Norris et al., 2006; Gavin et al. ,2008) Creating outrage in public domain (Giles, 2006) No data about actual internet use of individuals with ED’s (Giles ,2006; Chelsey et al.,2003)
Pro-ana blogs: motives Connecting (Burleson et al. 1994; Dias, 2003) Coping (Sundar et al.,2007; Hu, 2009) Identity construction (Dias, 2003; Sundar et al., 2007)
Pro-ana blogs: benefits Cognitive change (Esterling et al., 1999, Nardi et al.,2003; Hu, 2009) Emotional benefit ( Sundar et al., 2007; Hu, 2009) Behavioral change (Burleson, 1994; Esterling et al.,1999, Lipczynka, 2007)
How does Pro-ana connect to what we know about the Media Life Perspective? Relationships and identity are disembodied. Meaning is made and documented in media. The body is just a hollow vessel for the spirit. The identity one portrays in media is everything! Both death and Pro-ana show how networked individualism (a concept we use in economics and sociology) can be applied to our fundamental experiences of being human. The body, which is geographically situated, becomes just part of the stories we tell in media about ourselves. It is secondary to the meaning we get from creating an identity (reality) and making connections and fostering relationships with others.
So, what role do social media play? Remember the midterm exam question: “Based on what you have learned in T101 Media Life, are the protests that happened earlier this year in Tunisia and Egypt indeed "social media revolutions" as some journalists argued? Briefly explain your position on this issue, and indicate whether this is a society-centric or a media-centric point of view.” They are not - media do not 'cause' revolutions, they are intrinsically part of it. This is a society-centric point of view (or better yet, this is not a society or technology centric point of view).
Some history: Iran 2009 Moldova 2009 G-20 Summit Pittsburgh, Pennsylvania 2009
Knowing what we know from T101 what’s wrong with the current debate about whether social media play a role in recent protests in the Middle East and/or northern Africa?
Those in this debate are asking the wrong question. In each case media play a different role. “All revolutions write their own scripts, and their media are part of the process. In such contexts, communication and politics are not separate acts, for the altering of public affect, the mobilization of opinion, and the promotion of further participation are part of the revolutionary process”
Conclusions: Space and place become part of the story that gets told about the events through media. They structure the story and the story structures our understanding of them. The constellation of participation in protest events looks like a network. There is no leader, each node seems to have equal status and power except those who occupy important positions in the network (switchers, programmers).
Why do we care about the Amish in T101 Media Life? Sometimes studying the absence of something tells you more about the thing than studying the thing itself. We all negotiate our use of technologies individually on a daily basis without noticing. The Amish do it publicly and collectively. The Amish are a (for the most part) a happy and content people.We might be able to learn something from they way they live.
Transportation: location does matter (little boxes live on!)
The Amish have a unique perspective on adopting technologies.
“During a church service in the summer, the buggies were parked right outside the shop, and in between songs a phone went off in a buggy right outside the shop. Needless to say , no one went out to shut it off, as no one wanted to be seen guilty. In a lot of communities cell phones are allowed in the regular Old Order Amish Communities.”
So, how do the Amish decide which technologies they will accept and which they won’t?
Philosophies on technology adoption: 1) The Amish are selective. They know how to say "no" and are not afraid to refuse new things. They ban more than they adopt. 2) They evaluate new things by experience instead of by theory. They let the early adopters get their jollies by pioneering new stuff under watchful eyes. 3) They have criteria by which to select choices: technologies must enhance family and community and distance themselves from the outside world. 4) The choices are not individual, but communal. The community shapes and enforces technological direction.
Fortunately, no. but we should be better at negotiating our tech use. We need to understand our values and use our technologies in accordance with those philosophies and values. What are yours? How do techs fit in To your core values and the way you live those values out in the world?
Reading Comprehension: What do you think about the Amish way of life? Is their philosophy slowing things down and outlawing certain technologies right? Do media like TV, radio and cell phones speed life up and interrupt family and community bonds? Or do these tools help bring people together? What from the Amish way of life or their approach to adopting technologies do you find appealing? What can it teach us about the technologically saturated media lives we live? Do you ever feel like unplugging from technologies like the Amish? Do you think you could do it?
“They took the hypothesis of the virtual for an irrefutable fact and transformed it into a visible phantasm. But it is precisely that we can no longer employ categories of the real in order to discuss the characteristics of the virtual.” Baudrillard
We don’t know what is real any more. The only thing we can do is just create more reality.
Baudrillard’s problem with the Matrix- Zion a real (human)city.