Kathryn Greene, Smita C. Banerjee, Anne E. Ray, and Michael L. Hecht
Results of national epidemiologic surveys indicate that substance use rates among adolescents remain relatively steady or even show slight declines; however, some substance use rates, such as electronic cigarettes, are actually rising. Thus, the need for efficacious drug prevention efforts in the United States remains high. Active Involvement (AI) interventions are a promising avenue for preventing and reducing adolescent substance use, and they create opportunities for adolescents to experience a core feature of engagement that is common to these interventions, such as producing videos, posters, or radio ads; or generating themes and images for messages such as posters.
Existing interventions grounded in theories of Active Involvement include programs delivered face-to-face and via e-learning platforms. Narrative Engagement Theory and the Theory of Active Involvement guide the components of change in AI interventions. Youth develop message content during participation in Active Involvement interventions. Advanced analytic models can be applied to address new research questions related to the measure of components of AI interventions.
Central to many definitions of the term “cultural imperialism” is the idea of the culture of one powerful civilization, country, or institution having great unreciprocated influence on that of another, less powerful, entity to a degree that one may speak of a measure of cultural “domination.” Cultural imperialism has sometimes been described as a theory, especially where scholars build a case that the cultural influence of the stronger entity has had a pervasive, pernicious impact on the weaker.
The term evolved from 1960s neo-Marxist discourses within cultural, media, and postcolonial studies that contextualized the post–World War II “independence” wave of new nations emerging from colonial servitude. It was propelled by the writings of nationalist revolutionaries, revolutionary theorists, and their sympathizers of the 1950s and 1960s, but it has sweeping relevance across human history. The foremost western theorist of cultural imperialism in the West was Herbert Schiller. The concept was adopted and endorsed in the 1970s by both UNESCO and the Non-Aligned Movement.
Following Oliver Boyd-Barrett, the concept may denote a field of study embracing all relationships between phenomena defined as “cultural” and as “imperialism.” These encompass cultural changes that are (1) enforced on a weaker entity and (2) occur within both stronger and weaker entities through contact, contest, and resistance, including (3) assimilation of social practices encountered by the stronger in the weaker entity, and (4) original hybrids manifesting cultural traces of both stronger and weaker entities.
The concepts of cultural and media imperialism were much critiqued during the 1980s and 1990s, and many scholars preferred alternative concepts such as globalization and cultural globalization to analyze issues of intercultural contact, whether asymmetrical or otherwise. John Tomlinson critiqued the concept, identified four different discourses of cultural imperialism, and argued in favor of its substitution with the term “globalization.” Mirrlees has placed Tomlinson’s work in context by describing the dialectical—parallel but mutually aware—development of both a cultural imperialism and a cultural globalization paradigm. Both are influential in the 21st century.
“Imperialism” commonly references relations of conquest, dominance, and hegemony between civilizations, nations, and communities. “Cultural imperialism” relates primarily to the cultural manifestations of such relations. Culture and empire relate in many different ways, fueling different theories that often play on dichotomous discourses, including territorial/non-territorial, totalistic/partial, benign/malign, ephemeral/perpetual, superficial/essential, voluntary/involuntary, intended/unintended, welcome/unwelcome, forceful/peaceful, noticed/unnoticed, linear/interactive, homogeneous/heterogeneous, and acceded/resisted.
The concept has affinities with hegemony, the idea that stability in conditions of social inequality is achieved not mainly by force but by securing the consent of the masses (starting with co-option of their indigenous leaders)—through persuasion and propaganda—to the elite’s view of the world. This process is commensurate with forms of democracy that provide the appearance but not the reality of choice and control. Fissures within the ranks of the elites and within the masses create spaces for resistance and change.
Culture encompasses the totality of social practices of a given community. Social practices are manifest within social institutions such as family, education, healthcare, worship, labor, recreation, language, communication, and decision-making, as well as their corresponding domains. Any of these can undergo change following a society’s encounter with exogenous influences—most dramatically so when stronger powers impose changes through top-down strategies of command and influence.
Analysis of cultural imperialism often incorporates notions of media imperialism with reference to (1) print, electronic, and digital media—their industrialization, production, distribution, content, and capital accumulation; (2) cultural meanings that media evoke among receivers and audience cultures; (3) audience and media interactions in representations of topics, people, and ideas; and (4) relationships between media corporations and other centers of power in the reproduction and shaping of social systems.
Media are logically subsumed as important components of cultural imperialism. Yet the significance of media can be understated. The concept of mediatization denotes that “knowledge” of social practices draws heavily on media representations. Social practices that are experienced as direct may themselves be formed through exposure to media representations or performed for media.
Discourses of cultural imperialism speak to major current controversies, including: cultural suppression and genocide; ideas of “globalization”; influential economic models of “capitalism” and “neoliberalism”; ideologies that are embedded in the global spread of concepts such as “modern,” “progressive,” “growth,” “development,” “consumerism,” “free market,” “freedom,” “democracy,” “social Darwinism” and “soft power”; cultural specificity of criteria and procedures for establishing “truth”; instrumentalization for the purposes of cultural conquest of academic disciplines such as psychoanalysis, economics, social anthropology, or marketing, or environmental crises, especially as linked to western ideologies that underwrite humanity’s “right” to dominate nature.
Hearing loss is common, with approximately 17% of the population reporting some degree of a hearing deficit. Hearing loss has profound impacts on health literacy, health information accessibility, and learning. Much of existing health information is inaccessible. This is largely due to the lack of focus on tailoring the messages to the needs of deaf and hard of hearing (DHH) individuals with hearing loss. DHH individuals struggle with a variety of health knowledge gaps and health disparities. This demonstrates the importance of providing tailored and accessible health information for this population. While hearing loss is heterogeneous, there are still overlapping principles that can benefit everyone. Through adaptation, DHH individuals become visual learners, thus increasing the demand for appropriate visual medical aids. The development of health information and materials suitable for visual learners will likely impact not only DHH individuals, but will also be applicable for the general population. The principles of social justice and universal design behoove health message designers to ensure that their health information is not only accessible, but also equitable. Wise application of technology, health literacy, and information learning principles, along with creative use of social media, peer exchanges, and community health workers, can help mitigate much of the health information gaps that exist among DHH individuals.
J. Macgregor Wise
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Communication. Please check back later for the full article.
Gilles Deleuze (1925–1995) was a contemporary philosopher who taught at the University of Paris, Vincennes-St. Denis. He produced a wide range of work, from commentaries on philosophers (Kant, Spinoza, Nietzsche, Bergson, Hume, Liebniz, and Foucault) to analyses of film, literature, and painting. Two of his key contributions to philosophy are The Logic of Sense and Difference and Repetition. With his collaborator, the radical psychoanalyst Félix Guattari, he wrote four influential books, including Anti-Oedipus: Capitalism and Schizophrenia and A Thousand Plateaus. Deleuze did not develop a coherent and set framework of concepts, but rather an approach to philosophy that was based on immanence rather than transcendence, becoming rather than being, and multiplicity rather than singularity. Deleuze’s work is an affirmation of life and creativity, a vitalism. “Everything I’ve written is vitalistic, at least I hope it is, and amounts to a theory of signs and events” (p. 143). Each book of Deleuze’s seems to generate a new collection of concepts to grapple with the problem at hand. Three key concepts for Deleuze are rhizome, multiplicity, and assemblage.
For Deleuze and Guattari, the guiding image of thought was that of the rhizome. The idea of the rhizome is contrasted with that of the tree or the root. In the latter, there is the singular origin, the center. A rhizome is a structure without a center; it grows by sending off shoots (like crabgrass or potatoes). You are always in the middle with a rhizome, never at the start or end. The point is to connect. Like rhizomes, multiplicities must be made, and they are made by subtracting the unique. Multiplicities and rhizomes have sections that get structured, stratified, and pinned down, but then also always have lines of flight by which to escape.
An assemblage “establishes connections between certain multiplicities” (p. 23) and “stake[s] out a territory” (p. 503). An assemblage is always territorializing (bringing together various elements in a particular arrangement) and de-territorializing (opening up onto other territories, de-organizing). In addition to this dimension of an assemblage, it is also the stratification of systems of language and systems of technology in a relation of expression and content. The former they call collective assemblages of enunciation and the latter, machinic assemblages (of bodies, “actions and passions”). An assemblage is always articulating arrangements of bodies, discourses, affects, and other elements. Crucially, assemblages are always in process and are not stable structures; they are becomings.
How then to think of communication within this conceptual context? Deleuze and Guattari reject the idea of communication as intersubjective. There is not an individual subject speaking, there is only the collective assemblage of enunciation. They speak instead of language, but a language of order words. Communication is not about representation or signification. Deleuze tends to treat communication as a form of control. Some of Deleuze’s final essays and interviews were spent explicating this new social power of control. Contrasting with Michel Foucault’s influential ideas on the rise of disciplinary society, Deleuze maps the emergence of societies of control “that no longer operate by confining people but through continuous control and instant communication” (p. 174).
For those studying communication, Deleuze’s legacy is featured in three areas: the material turn in communication studies and critical theory; the rise in theories of affect; and notions of control with regard to theories of contemporary surveillance.
For most of the 20th century, telecommunications was a matter of national governance and thus of peripheral interest to the European Union. Then from the mid- to late-1980s, the EU began to develop an intensified policy package for the telecommunications sector. Telecommunications has now grown to become one of the most prominent and extensive policy areas addressed by the EU. But what accounts for such a remarkable Europeanization of telecommunications governance? In polar contrast to its origins, telecommunications has become a key focus in neoliberal economics and policy in effecting sectoral change. This development went hand in hand with arguments around propounding the benefits of economic globalization, which sustained a move to internationalize the organization of telecommunications to the European level along neoliberal lines. However, notwithstanding the remarkable growth of the EU governance framework for telecommunications, there are nuances in the analysis of the constant resistance to the wholesale Europeanization of telecommunications policy that provide evidence of a residual tension between national- and EU-level interests. This tension has been evident in policy proposals, decision-making, and implementation at key junctures for more since the late 1980s The policy has played key roles at different times, in particular, on the national level, involving governmental, regulatory, and commercial actors. Telecommunications thus provides a classic illustration of the balance that needs to be struck in the development of communications policies in the EU between supranational and intergovernmental interests. Now part of a converging electronic communications sector, this feature of telecommunications governance is as prominent today as it was in the very early days of EU telecommunications policy development in the mid- to late-1980s.
Matthew Bost and Matthew S. May
Michael Hardt and Antonio Negri are among the most powerful theorists of communication and social change under present-day global capitalism. In their Empire trilogy and other individual and collaborative works, Hardt and Negri argue for the fundamentally communicative nature of contemporary power. Their analyses demonstrate the ways that media technology, global flows of finance capital, and the contemporary shift to economies based on information and affective or emotional labor create new, more complex networks of oppression and new possibilities for more democratic social change. Hardt and Negri’s work, therefore, shifts the focus of critical communication and cultural theory from attaining or challenging political power within the nation-state and invites scholars to rethink sovereignty as empire: an interconnected global phenomenon appertaining to capitalism in the late 20th and early 21st centuries. They furthermore reimagine dissent as a constitutive process of resistance and mutual aid through which the multitude simultaneously withdraws from empire and composes itself through the social communication of struggles across time and space. Hardt and Negri’s work has been taken up in communication studies to theorize the materiality of communication; the labor performed in cognitive, communication, and service industries; contemporary media audiences and reception; and historical and contemporary social movements, from the Industrial Workers of the World to the Arab Spring and Occupy Wall Street.
Brenda L. Berkelaar and Millie Harrison
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Communication. Please check back later for the full article.
Organizational socialization is the process by which people learn about and adjust to the knowledge, skills, attitudes, expectations, and behaviors needed for a new or changing role within an organization. Thus, organizational socialization focuses on organizational membership. This includes how people move from being organizational outsiders to being organizational members and how people move between organizational roles within and across organizations over time. To date, research has focused on the ways in which organizations encourage individuals to learn and to adjust to existing expectations for particular roles via tactics that encourage assimilation into a particular role. However, organizational socialization is a dynamic process. Individuals can also influence and shape the organization to align with what they want for the organization, via tactics that allow for personalization (or individualization) of the role. Thus, organizational socialization helps an individual assume a new or changing role that meets the organization’s needs as well as his or her own needs.
Most of the research on organizational socialization focuses on how newcomers enter into paid work environments. Much attention has been given to the tactics used by organizations to encourage people to assimilate into the organization. Research also focuses on the early stages of organizational socialization, in particular anticipatory socialization and entry and initial participation. Until very recently, less attention has been given to later stages in socialization, active participation, metamorphosis, and exit; non-work organizations; and transitions between roles within particular organizations. However there is a growing body of research on organizational socialization into volunteer roles; new or changing roles, within the same organization; and later stages of socialization, such as exit and disengagement. Scholars and practitioners increasingly recognize how individual, organizational, and contextual factors, including socioeconomic class, race, gender, new media technologies, globalization, and others, may alter how organizational socialization works; they offer insight into the underlying processes implicated in organizational socialization. Future areas of research related to context, time, boundaries, and communication are highlighted.
Suellen Hopfer and Genesis Gutierrez
Fundamental structural features of risk maps influence how health risk and burden information is understood. The mapping of health data by medical geographers in the 1800s has evolved into the field of geovisualization and the use of online, geographic information system (GIS) interactive maps. Thematic (statistical) map types provide basic principles for mapping geographic health data. It is important to match the nature of statistical data with map type to minimize the potential for communicating misleading messages. Strategic use of structural map features can facilitate or hinder accurate comprehension of health risk messages in maps. A key challenge remains in designing maps to communicate a clear message given the complexity of modern health risk burdens. Various structural map features such as symbols, color, grouping of statistical data, scale, and legend must be considered for their impact on accurate comprehension and message clarity. Cognitive theory in relationship to map comprehension plays a role, as do insights from research on visualizing uncertainty, future trends in developing predictive mapping tools for public health planning, the use of geo-social and “big data,” as well as data ownership.