Mobile Phones: Connecting and Disconnecting People and Places.
March 5th 2008 00:11
But the cellphone does more than mix the digital and the physical, more than allow conversation with someone any place in the world from anywhere you happen to be. It not only integrates speech into the forest, the beach, the automobile, the city streets, but has begun to subsume, to blend into the mix, all the media that the Web has already brought into its precincts, and indeed many media that have flourished for decades or more before the Web. (Levinson, 2006:13)
Mobile phone technologies are advancing. According to Barr (2000:22), computing technologies are increasingly integrating themselves with telecommunication components such as the internet. With the help of these technological convergences, mobile phones are now considered as a mass medium, and a device that is capable of carrying a multitude of media platforms (Arceneaux & Kavoori, 2006:1). That is, they incorporate both broadcast and network capabilities. Recent mobile phone designs which have been gaining popularity in the marketplace are ones that hold MSN and internet capabilities (M2 Presswire, 2007), in addition to broadcast television services (Levison, 2006:14). It is no longer a device just used for verbal communication, but a tool that has “blended” all technologies into one (Levison, 2006:13). The impact created by this, according to De Souza e Silva (2006:19), is that mobile phones have now more than ever, blurred the borders between physical place and digital space. For Meyrowitz, a media ecology theorist, mediums such as the phone, the television and the internet, serve to blur the lines between public and private and either seeks to create a sense of belonging or a sense of isolation (Meyrowitz, 1985:7). As social places become increasingly blurred, and the social roles played in these places become continually altered, Meyrowitz (1995:51) argues that mediums create new social environments which need to be examined to understand how new technologies shape society and create certain problems in communication and social behaviour. This paper will examine mobile phone technologies in relation to the problems of belonging or being isolated in society. By looking at both the television environment and the internet environment and spaces they create, this paper will address how mobile phones – a convergent of both these types of media – either connect people together and create a sense of belonging, or disconnect people from others in addition to their surroundings.
The Media Ecology Perspective
The media ecology perspective looks at the media as an environment. According to Lum (2006:28), the media ecology perspective aims to understand how technologies can create environments that shape the way people interact with each other, as well as the world around them. Using the works of McLuhan who pronounces that “the medium is the message” (McLuhan, 1994:9), media ecology theorists argue that to understand how the media functions, the focus must not be on the content but the medium itself. As McLuhan (1994:9) argues, the importance of the medium was never noticed because the content of the medium always had the focus of the theorists. “Indeed, it is only too typical that the “content” of any medium blinds us to the character of the medium” (McLuhan, 1994:9). However, the fundamental importance of looking at the medium as McLuhan (1994:90) suggests, is because mediums become the extensions of men. That is, the technologies delivering the messages need to be examined because they are the extensions of people’s biological appendages. For example, the television becomes the extension of people’s sight, and the radio becomes the extension of people’s hearing. Therefore, having technology as extensions of people’s physical attributes, these technologies have the power to change the interactions in their environments and the relationships and communication patterns between people. McLuhan (1994:90) writes: “the use of any kind of medium or extension of man alters the patterns of interdependence among people, as it alters the ratios among our senses.”
By extending the arguments made by McLuhan (1994:90), Meyrowitz (1985:6) argues that the medium, by becoming the extensions of men, serve not only to alter the interactions between people, but also changes the “situational geography” or the social settings of places in society. For example, if someone switched the television on to watch the football in the middle of an intimate dinner, the social setting of the intimate dinner changes from being two people sharing a warm meal, to place that seems more crowded. “To be physically alone with someone is no longer necessarily to be socially alone with them… intimate encounters are changed.” (Meyrowitz 1985:117) Physically, there would only be two people in the room, but with the cheers of the crowd at the stadium and the commentators speaking directly to the audience at home, the communication between the two would be distracted, because instead of only needing to pay attention to one, there are now several people to “interact” with. Furthermore, having the television or the football match dominate the social setting, also changes the social roles and behaviours of the people in the room. For instance, instead of them being attentive to each other, one or both make take on the persona of the crowd and applaud or jeer at their football team and their rivals. It would of course be directed at their television screens, but it would be as if they were actually there at the match. So then, if not for the broadcasted football match, such behaviour would be considered odd for an intimate dinner for two. By bringing many different types of people to the same “place,” electronic media have fostered a blurring of many formerly distinct social roles. Electronic media affect us, then, not primarily through their content, but by changing the “situational geography” of social life. (Meyrowtiz, 1985:6)
In discussing the social roles of places, Meyrowitz relies on the work of Erving Goffman, an American sociologist who argues that for each defined situation there is a specific role or behaviour attributed to it (Meyrowtiz, 1985:24). However, as Meyrowitz (1985:36) argues, it is not simply the physical space that defines these social behaviours or roles, but the information flows that surround them. So for example, if people had information about a priest’s secretive affairs, the atmosphere in the church would not be one of a sacred environment. The information present in amongst the physical settings, changes the social behaviours and attitudes of the people. So it is in this regard that Meyrowitz (1994:51) and McLuhan (2003:57) argue that the introduction of a media or a medium, the extensions of man, introduce new information and enhance certain sensorial patterns to change the physical settings and social relations of people. To further these arguments, Meyrowtiz examines the distinct phases in society where the introduction of a new medium changes the information flow, which thereby creates a new set of social settings and thinking patterns for social life (Meyrowitz, 1994:53). The phases which he describes are the oral, the scribal, print culture and electronic culture (Meyrowitz, 1994:53).
The most important aspect learned after distinguishing these phases is that with each new medium introduced, the interactions of people in societies change due the sensory pattern that was enhanced. For example, in contrast to the print society – which enhanced the sense of sight and formed the world in a linear fashion, as print consists of lines – oral societies had the balance of all senses, and formed more circular patterns of knowledge (Meyrowitz, 1994:56). What Meyrowitz (1994:58) argues is that the environments changed by the influence of new media and mediums, changes thinking patterns, which then changes social settings and the social behaviours attached to them. Meyrowitz (1994:56) explains:
Changes in thinking patterns are echoed by changes in physical settings: habitats evolve, over time, from villages and towns with winding paths to linear streets in grid-like cities. Production of goods moves to the assembly line. Modern classrooms are built with chairs bolted to the floors in rows just as letters are fixed on a page. The new physical settings generally discourage informal oral conversation. In short, the mental and physical worlds shift in structure from circles to lines, from the round world of sound to the linear form of typography. The redefining of social settings in the way that Meyrowitz speaks of ultimately returns to McLuhan’s theories which suggest that new technologies create new environments, which evolve into new social formations and behaviours.
They create environments. Every technology at once rearranges patterns of human association and, in effect, really creates a new environment which is perhaps most felt although not most noticed in changing sensory rations and sensory patterns. (McLuhan, 2003:57)
In addition to these things, the introduction of a new medium or media includes either a greater sense of personal involvement – that is belonging – or a certain degree of isolation and separation. In Meyrowitz’s (1985:7) words, “the media can reinforce a “them vs. us” feeling…” Returning to the phases explored by Meyrowitz, the sense of belonging created in oral societies were associated to the people who could be seen, heard and touched through the day to day experiences of the people living in that actual society (Meyrowitz, 1994:54). The boundaries between the ‘us’ and ‘them’ depended upon who was physically known inside their oral community, and who was not. So therefore, the people who were not seen on a constant basis, or who were not known to others through verbal communication, became the strangers of that society and so consequently profiled as the ‘them’. Moreover, the ‘them’ were normally understood as other oral societies that were unseen, unheard and unknown. Then as print came along, Meyrowitz (1994: 55-56) explains that the ‘us vs. them’ scenario changed to the people who shared the same language in both the oral and written form. Since print managed to disperse information past the local, even the communities that could not be seen were profiled as ‘us’, and the ‘them’, therefore, referred to people who did not know the common language (Meyrowitz, 1994:55). Meyrowitz (1994:55) explains that the concept of nationalism arises because of this occurrence. However, the introduction of this type of media does lead to segregation, where society becomes divided between the literate and the illiterate (Meyrowitz, 1994:55). Finally, with the introduction of electronic media, Meyrowitz (1994:57) argues that ‘us vs. them’ shifts again, but this time becomes inconsistent and unpredictable. Meyrowitz (1994:57) explains that by bringing back the oral form of communication through the visuals provided by television and the internet, others who are different but yet seem similar, become introduced in everyone’s social sphere. Since the proliferation of electronic media bestows the shared experience upon all who watch (Meyrowitz, 1994:58), a more unified sense of belonging is created. Therefore, as ‘the many’ watch television or use the internet for browsing purposes, the definitions between the ‘us’ and the ‘them’ become blurred. “As a result of the widespread use of electronic media, there is a greater sense of personal involvement with those who would otherwise be strangers – or enemies.” (Meyrowitz, 1994:58)
While electronic media such as the television and the internet pursues the goal of a shared experience for all, the very nature of its ability to include others into people’s social environments, also support the blurring of boundaries. Meyrowitz (1997:65) writes:
In the postmodern electronic society, the social functions of physical locations become fuzzier. The family home, for example, is now a less bounded and unique environment, as family members have access to others and others have access to them. We can remain at home, yet travel via TV and VCR remote controls through dozens of psychological video spaces in the course of a few minutes, or interact through customized telephone and computer networks. We “travel” through, or “inhabit,” electronic settings and landscapes that are no longer defined fully by walls of a house, neighborhood blocks, or other physical boundaries, barriers and passageways.
In doing so, Meyrowitz (1985:93) argues that the public and private spheres of everyday life become merged, and sometimes the things people do in private become paraded in the public and visa versa, the things that belong in the public sphere become private. An example of this is seen when DVD players in cars are used for inappropriate purposes such as viewing porn. As Kirby (2004) reports, porn viewing in cars have become a disturbing phenomena in America. With car DVD technologies becoming more popular and available, Kirby (2004) explains that with the rising number of car DVD installations, there are also many cases reported of car DVD misuse, where children and adults have been increasingly subjected to X-rated material. In this case, the medium of the car DVD player, serves to bring the private into the public arena, changing the overall atmosphere. Instead of the environment being one for a ‘public’ space – that is for all eyes to see (Thompson, 1994:38) – watching porn in the car (in a public space) makes the environment a more closed off private space, where it is necessary for parents to consciously shelter their kids from any inappropriate adult material. Thanks to technology what once remained in the private realm, now materialises everywhere in public spaces.
Broadcast: The Television Environment
As Meyrowitz (1994:67) suggests, “television makes the boundaries of all social spheres more permeable.” Television can invite the public into the domestic sphere (Silverstone, 1994:29), or create a private setting into a public one. Meyrowitz (1997:62) argues that it is boundaries that create a feeling of inclusion or exclusion, and with television and any other broadcast technology, this sense of feeling is interchangeable depending on the situation. For example, if a home DVD of a child’s birthday party was created for the benefit of their grandparents (who possibly lived overseas or could not attend) to watch, the grandparents might either feel a sense of inclusion or exclusion. On the one hand, they may feel a sense of inclusion because the DVD being broadcasted on their television screen allows them to feel like they are a part of the celebrations. In other words, they are involved in a “shared experience” (Meyrowitz, 1994:58). However, on the other hand, the grandparents may feel a sense of exclusion, as being physically absent from the moment in addition to only being able to watch and not participate, may create a feeling of separation. The mediated experience of the DVD isolates them by presenting experiences that they cannot fully participate in, unless they were physically there.
Another way television creates a sense of belonging or isolation is through the actual process of consumption. Since television is increasingly seen as a part of the everyday culture of society (Silverstone, 1994:13), it provides a strong basis for social interaction to flourish (Abercrombie 1996:3). That is, the conversations people have in everyday life or the way people understand the world, is normally due to what they have seen, heard, or experienced on television. Thompson (1995:38) reinforces this point as he suggests that the consumption of media communication helps to build new forms of social interactions and relationships. Furthermore, as Silverstone (1994:1) and Lembo (2000:27) argue, there are no areas in everyday life that escape the power and presence of television. If people do not consume television, they are more likely to feel isolated in everyday life. Since television provides subject matter for conversations, or common ground for relationships to thrive on, the people who do not consume television become alienated as they cannot participate in the same television culture as everyone else. Therefore by just owning a television, there is a sense of belonging. Silverstone (1994:83) calls this double articulation, where both the content of the television and the material object itself, assists in enforcing a certain form of social integration or belonging. Silverstone (1994:87) explains that the television “is consumed as a sign, as a status object both in itself and through its communications (the consumption of programmes to be shared and discussed)”. Moreover, the material object of the television also serves to shape the domestic settings of people’s lives, resulting in a creation and transformation of their own physical space. As Silverstone (1994:100) writes:
Television spawned supporting technologies and created new spaces: TV dinners, the TV lounge, the open plan itself, labour-saving household technologies, all were designed in one way or another to integrate television into spaces and times of the household…”
McLuhan (2003:57) and Meyrowitz (1994:58) would argue that this occurrence is an example of the ways mediums change the sensorial patterns and therefore people’s physical and social surroundings.
More than a sense of isolation, however, Meyrowitz (1985:308) argues that television creates a sense of belonging. Couldry (2005:60) argues that the reason behind this feeling of connectedness is due to the ‘myth of the mediated centre’, where as he writes “…we imagine ourselves to be connected to the social world” (Couldry, 2005:60). For Couldry (2005:61), media consumption becomes ritualistic, and people structure their day to be involved in media rituals, so that they can feel like they are a part of a broader social network; to feel like they belong. Lembo (2000:101) gives evidence to this as she suggests “turning to television, like turning to other activities, becomes a ritual part of people’s everyday life”. Rove Live is an example of how television can create a sense of belonging and order. For some people, watching Rove on a Sunday night, every Sunday night, becomes ritualistic. Furthermore, as Rove involves the audience at home by conducting events such as asking certain suburbs to switch their lights on and off, or other media performances – which Couldry (2005:67) explains, helps with the ritualisation process – the audience comes to feel that they are connected with the rest of society that is also watching Rove.
Network: The Internet Environment
McLuhan (1994:8) argues that “…the “content” of any medium is always another medium.” Therefore, since the internet holds broadcast characteristics, the sense of belonging conveyed through broadcast can also be attributed to internet technologies. However, more than television, the internet is able to merge more of the private into public spaces. Since the internet is available to anyone who owns a computer and has an internet connection, private affairs can be broadcasted through Web cameras, personal information can be conveyed through weblogs and so forth. Of course, the internet does invite global spaces into the private sphere, but unlike television which is governed by rules and regulations about what it can and cannot broadcast, the internet is less restrictive and generally uncensored. Anyone can show their private spaces to the public. An example of this being video blogs that are normally set up in rooms, which the user occupies and which allow continuous coverage of what they do in their domestic realms.
More than a sense of isolation, the internet evokes a sense of togetherness amongst people. Couldry (2005:60) even mentions that the internet is another type of media that helps to support the idea of the social centre. In addition, Willson (1997:644) suggests that as communities in real life break down due to the processes of modernisation, people are increasingly seeking virtual spaces to construct new communities which can form a sense of togetherness. Turkle (1997:244) gives evidence to this as she writes:
Today many are looking to computers and virtual reality to counter social fragmentation and atomization; to extend democracy; to break down divisions of gender, race and class; and to lead to a renaissance of learning.
This is because the internet enables people to transcend their physical bodies and geographical environments (Willson 1997:647). Being disembodied (Willson, 1997:647) and having no restrictions or limitations, Campbell (2003:180) argues that people are free to create any types of spaces they choose; join any forms of community they desire; and be subsumed in an environment where anything is possible and everything can be done (Campbell 2003:180). For Willson (1997:647), these opportunities presented through cyberspace help to combat people’s feelings of isolation. However as Campbell (2003:182) warns, the result of this sort of freedom, where texts and images become the user’s sense of bodily flesh, the distinctions between real life and cyberspace can become blurred. This being the most likely reason for what Meyrowitz (1985:93) calls the merging of the public and private spheres.
Converged: The Mobile Phone Environment
The most interesting aspect of mobile phone environments as De Souza e Silva (2006:29) suggests is that mobile phones can allow the change in physical surroundings as well as social settings. That is, they allow people to talk while walking; to move through physical place, but still remain in a social space (Klein cited in De Souza e Silva, 2006:29). For De Souza e Silva (2006:19), mobile phones create hybrid spaces, similar to that of the space produced by the internet, as well as the connectivity associated with broadcast technologies.
Hybrid spaces merge the physical and the digital in a social environment created by the mobility of users connected via mobile phone technology devices. Cell phones are digital interfaces that make us “inhabit” these hybrid spaces. Mobile and portable interfaces are embedded in physical space, promoting the blurring of borders between and digital spaces… It has become possible to literally “carry” the Internet wherever we go, feeling as though we are everywhere at the same time… Furthermore, cell phones and other mobile devices, such as Palmtops and PDAs (personal digital assistants), are responsible for the feeling of being always connected, in contact with digital spaces.The reason for this is due to convergence, where mobile phones have been increasingly integrated with forms of both broadcast and network components. For instance, they do not just connect people with each other through verbal communication anymore; rather they connect people through the oral, through the written or text form, through the internet, and through broadcast TV facilities offered by telephonic TV channels (Levison, 2006:14). Furthermore, as De Souza e Silva (2006:20) explains, mobile phones are now more than ever, devices of entertainment as well as communication. They hold games, cameras, and other forms of interactive sociability.
These elements combined, the mobile phone creates a sense of connectedness and disconnectedness – a midway point between the two (the hybrid space). People feel a sense of belonging and connectedness through the ability to contact anyone at anytime through either the phone or internet; the ability to feel connected through the spaces they move in cyberspace, with the mobile phone’s web browsing functions, and also through the sense of togetherness derived from taking part in broadcast television consumption, as was mentioned earlier. However at the same time, mobile phones tend to create a sense of disconnectedness, as once immersed in the digital space, mobile phone users become displaced from their physical environments (De Souza e Silva 2006:30). Doyle (2007) pursues this point when he recalls a dinner he observed where a family was happily conversing over a meal until the husband’s mobile phone rang and displaced him from his physical surrounding. Doyle (2007) writes:
The whole scene changed. He became immersed in an animated, head-thrown-back-and-laughing conversation and his family were sidelined. The one-on-one private/public conversation silenced his wife and her parents. They had nowhere to go, no contribution to make, so they sat mute, averting their eyes from the conversation of one.
Meyrowitz (1985:115) explains that the dissociation with the physical environment is characteristic of the medium’s power to change the defined situation (Meyrowitz 1985:25). When the husband answered his phone and started talking to his friend, the backstage behaviour that is normally attributed to talking to his friend in private, presented itself in the surroundings of the public dinner. As mediums merge the physical place and the social space (the public and the private) together (Meyrowitz 1985:93), Meyrowitz (1985:315) argues that it becomes difficult to separate social spheres. “The difficulty of maintaining many “separate places,” or distinct social spheres, tends to involve everyone in everyone else’s business” (Meyrowitz 1985:315)
In addition, returning back to Silverstone’s (1994:83) theory of the double articulation of television, the same can be said for mobile phones. That is, mobile phones create a sense of belonging not only through its functionality, but through the material object itself. The Sussex Technology Group (2001:211) remarks that the people who they interviewed, reported that by carrying a mobile phone, they are expressing a statement of belonging as it shows that they are connected to a social network. “Perhaps being seen with a mobile, therefore, might be said to be partly about displaying membership of a network of inclusion, and partly also about displaying a technological competence” (Sussex Technology Group, 2001:211). Furthermore, Katz (2006:67) argues that the material object of the mobile phone is progressively becoming fashion statements that symbolise the individual’s personality, identity and status.
The mobile phone influences how people perceive others as well as whether people would hope to have a personal relationship, and it turns influences how people decide to incorporate the mobile phone into their self images. (Katz, 2006:67) For the Sussex Technology Group (2001:212), these things only help to exacerbate the distinctions between the public and private, as they write:
As the phone becomes appropriated, as people make the mobile their own in efforts of self-creation, the two categories of use – private and public – are becoming indistinguishable for mobile phone users.
Conclusion
Media environments help to change the sense of place in everyday life (Meyrowitz, 1994:51). They breakdown boundaries and undermine the social settings of physical spaces (Meyrowitz, 1985:115), as well as merging the private into public, and the public into private (1985:93). They enable people to be connected, yet at the same time be disconnected. For nearly all types of media, this is considered to be true as media environments hold a dynamic tension between a sense of belonging and a sense of isolation. That is, media and mediums evoke a sense of both of these feelings or one in exclusion to other. Each individual situation is different, and it depends upon the culture, the person and informational environment. For new convergent technologies such as mobile phones, spaces are increasingly becoming hybrid (De Souza e Silva 2006:19). With the freedom induced by cyberspace available on people’s phones, the body becomes weightless, and movement is not restricted to the physical. People’s lives are increasingly being lived in digital spaces (De Souza e Silva 2006:20). The eternal connectively that this presumes, suggests that electronic media have, indeed, become the extensions of men (McLuhan, 1994:90). And as more and more devices infiltrate people’s lives, this relentless barrage of new electronic media will continue to open new places and spaces. What is left to be seen is whether they will endeavour to create a sense of belonging, or a sense of isolation, or perhaps a peaceful balance of both of these.
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