Introducing the role of theory in studies of media, culture and power

Communication refers to the procedure of passing on information from a correspondent to a recipient with the make use of a medium in which the conveyed information is both understood by the sender and receiver.

The role of theory in the study of media is to increase the global information content through television news channels which diversifies the limited opinion of the world intensifying the worlds split in opposition to the intention of the ‘New World Information and Communication’. In this universal world, the countries have interdependence which goes along with host of inequality giving controlled observation of the world which is normally indistinct. In the media studies conditions, globalization is frequently recognized throughout the perception of media imperialism (Williams 1981). Media imposing of imperialism is the control of  other countries through exportation of   media output and their attendant philosophy to other countries.

Culture can be defined as pattern of peoples’ activities and the representative structure that provide such activities magnitude. (Conrad   1982). The approach of communication and culture in the studies of culture emphasizes that if an individual scrutinizes a newspaper under a broadcasting sight of communication, one views the medium as a device for publicizing news and information, at times divertissement, in bigger packages above superior spaces. A custom outlook of communication would focus on a dissimilar variety of troubles in investigating a newspaper. It would, for instance, view evaluating a newspaper less as obtaining information and additional as attending a mass, a situation whereby nothing new is learned but a particular outlook of the world is revealed and established.

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Power refers to the capability to take action, capability for achievement ability to create an outcome whether bodily or ethical. In our culture, broadcasting scene of announcement is the most common possibly in every industrial culture, and leads modern dictionary access under the term. It is transferring, conveying, or providing information to others (Schiach  1989). Fundamental orientation to communication remains beached, at the sincere heredity of our thoughts, in the initiative of

broadcasting whereby.

High Culture and ‘mass society’ theory

The high culture theory is an advanced medium that explore communication incident in and historical and cultural point of view. High culture theory put emphasis on theoretical, evaluative, pragmatic, lawful, past and vital inquiry in the relation connecting mass communication and the social order from time to time and way of life.

They are dedicated to give different viewpoint on communication. through communication it keeps the society updated on the mainly essential matter in communication, inclusive of significant and cultural approach to communication investigation feminist presumptions and the revision of mediated representations of class race, and gender orientation the position of the visual reflection in current customs postmodernist, postcolonial poststructuralist viewpoint on mass communication The impartial advancement to communication deals with corrective limits to offer educational and investigators a new, whole viewpoint on the field. The worldwide contributors frequently correspond to such diverse areas as communication educational study reporting sociology, values and political science.

The devotion to inclusive, updated exposure of media and communication and is replicate in its special issues of thematic. Dedicated to matters arising and serious significance in studying communication and civilization, current and approaching theme subject scrutinize such imperative topics like culture and media and feminist cultural studies.

Mass society theory perceives the latest media as intimidation both to autonomous establishment as they were before or to leaders cultural standards. Fundamentally, a conventional unenthusiastic analysis of mass learning, democratization and transformation, signifying the reject of deference and of elite principles (Swingwood 1977). In the past, a point in time as the majority of the writers and the politicians pay at any rate insincerity to mass equality and when a small number of would try to protect a particular privileged culture.

In the reaction to the allegation of 1871 Education Act, and the coming up of an innovative reading public, came a newspaper Lord Northcliffe’s Daily Mail which was intended for the new-fangled market. Scholars were afraid of the surfacing of the person interest story and the pandering to the concern that were often viewed as for women. Mass educating with a mass culture was perceived as reducing the independence of the best people whereas mass man was viewed as either wicked or biased and undiplomatic (Adorno  1979).  A fictitious traditional Leavis observed the twentieth century as manifest by escalating cultural decline and endeavored to protect a canon of mythical culture. The communication approach to mass society is at the present less frequent, but its fundamentals can turn up still, particularly in newspapers and academic journal in which they give podium to a variety of conventional outlook. Several of these observations are associated with patriotism and anti-Americanism. Mass culture can also be observed indefinite situation as beneficial, relatively to subjugation. Debatably mass culture approaches perceive consistencies rather than multiplicity in the modern-day mass culture.

Classical Marxism and the Frankfurt School

The Marxists address a strong vital practice of the autonomy of the media in industrialist moderate democratic systems. A Marxist custom views the media as incorporated into the accessible financial and political leaders and thus showing their benefits. The moderate approach views the media as helping collective conformity through the broadcasting of information and divergent view. The conventional Marxist views a given group as influencing the media’s comfort. Marxists projected resistance involving superstructure and financial base. Superstructure included culture, but also the state, bylaw, religious conviction and the family.

Base meant the monetary substructure, the means of production as well as the leading financial class. Mass media would be understood to pursue the philosophical benefit of the leading class in the social order at that stage in Marx’s concept of historical growth.

The Marxists origin for this approach is mainly the ideology of German, and a single clear point of investigation resulting from this practical lesson is the political wealth of the media. Edward Herman, and Noam Chomsky in their writing, may be viewed as operating with a replica that is close to naughty Marxism; this is whereby the media is viewed as close to a device of class authority, due to the interests of corporations, revealed in broadcasting outfits and profitable press that they manage. According to them media is based on 4 points. Which include; concentration of tenure, publicity as the chief source of media earnings, reporters’ dependence on valid sources and control of anti-communism as nationwide global outlook

.Antonio Gramsci a thinker in the Marxist tradition argued that a social class applied control in part by vigor, but more significantly by approval, and attaining the approval of the many. The media therefore had a vital function in developing communal conformity. He wrote for communists media and highlighted the importance of thoughts and way of life, especially in a primitive society( Adorno & Horkheimer 1977). However he supported the industrial unit council progress in Turin, and helped find, and subsequently guided the party of Italian Communist in the early 20’s.The school of Frankfurt authors emphasized on the relationship between base and superstructure and incorporated something of the group culture view argued earlier into the Marxist analysis, arguing that the contemporary mass media hindered the worker’s capability to make communist political awareness.

However, the analysis of Frankfurt School was allegedly a fundamental assessment of mass culture that was meant to demonstrate the significance of the media in determining communal awareness and defining the restrictions of change in the late capitalism.

 According to the Frankfurt school of thought, culture was a vital force as long as it gave a utopian option to the society in existence. However, with the introduction of mass culture in recent times, skill of art endangered to disintegrate into a simple reproduction of the financial support. During this time, mass culture was viewed as the seedbed of political dictatorship.

A scholar by the name Adorno explained that increases in manufacturing had a conflicting outcome to that projected by Marx (Barker 2008). More relative than contributing to uprising, the extensions of expertise terminated in mass dishonesty, authoritarianism and barbarism.

He viewed a domination control over the manufacturing and allocation of culture – comprehensive consistency, and a reject in a vital purpose for art. He also viewed procedures, varieties, formulas and formation of stars as verification. Culture was cleansed of impulsiveness, originality and inherent value, and had no actual function beyond that of attaining utmost productivity.


Adorno, TW & Horkheimer, M  1977  The customs Trade:  Mass fraud  in J. Curran et al (eds), Mass Communication & Society, Edward Arnold, excerpts London   pp.349-374.

Adorno, TW  1979, Television and the patterns of collective customs  in H. Newcomb (ed), Television: The vital outlook,  Oxford University Press, excerpts,  New York   pp. 239-259

Backen, C  2007 , Custom learning: practical assumption, 3rd edition, London, Sage pp.  48-63

Barker, C  2008, Educational Studies: Theory and Practice, 3rd edn, London, Sage pp. 39-49

Barker, C 2008, The intellectual strands of cultural studies, in cultural studies: theory and practice, 3rd edn,   Sage, London pp. 7-12.

Conrad, P  1982, Television: the Media  and its Behavior,  Routledge & Kegan Paul, excerpts    London pp. 1-17.

Marx, K   1973, The Materialist Conception of History, in T.B. Bottomore & M. Rubel (eds), Karl Marx: special writings in Philosophy & Sociology, Ringwood, Penguin, excerpts pp. 67-80.

 Schiach, M  1989, Television: Technology and Cultural Decline, in Discourse on Popular Culture, Oxford, Polity, excerpts pp. 178-181.

Swingewood, A.1977, The Theory of Mass Society in The Myth of Mass Culture, Macmillan, excerpts London  pp. 8-10

Williams, R. 1981, Towards a Sociology of Culture, in Culture, Glasgow, Montana, excerpts pp. 9-14.



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