McLuhan generation
First Special Edition
Julio 1997
Communication and Social Reproduction: the Preservative Strategy
by: Mario A. how to make codeine Basurto
UNAM Acatlán, ratio codeine 1997
The work that next I will expose must like objective codeine 222 some reflections, totally propositive and ready to codeine 222 critic, on our field of study and work, the communication: without a doubt, fundamental practice social, whereas fundante of social, and, at that time essential thing, that day to day appears to us like more important, or because every time we were interested the more to learn it - and to also apprehend it, is because in the modern societies we depend more and more on the pertinent ratio codeine of the information.
However, from very early, my reflections on the communication have been ligatures to other subjects, like the cultural one, the social control, the ideology, all of them regarding one more a more general question, the social reproduction.
In fact, nothing new: how to make codeine is possible to be said that good part of how to make codeine studies on communication has ratio codeine of a way or another one, bound to the analysis of the how to make codeine in which the society organizes itself and it reproduces. It is, so to speak, a classic subject the communicative knowledge, because it is never run out, because it always offers slopes and slopes that abren the door to us to the reflection.
How is made the communication? That is to say, how one thinks, it is designed, is realised; whereupon purpose, why uses. To sum up, why we communicated.
These questions you aim ratio codeine have to do how to make codeine Wiener and its theory and ratio codeine car fits, but also with ratio codeine Latin American authors who from their critics to ratio codeine dominant ideologies approached to review the phenomenon of the communication: we ratio codeine for the communication and the organization of the social system, but also for the communication and its relation with the ratio codeine And it has to also do with the imperosidad of the communicative action and its institunacionalización.
Somehow, those questions also have how to make codeine aiming towards the opposition that struggled how to make codeine the Colloquy on the academic field of the communication, for 4 years: the ratio codeine it is a technique or a perception? From where or ratio codeine whom the idea that comes the communication is a set of abilities - and therefore must be the content of the curricula in the universities; from where or of whom the idea that the communication is rather a representation a glance and a way to watch. Which, seems to me, is one more a version of the dispute on the knowledge generally and the communicative one in particular: the knowledge is a technique, a utilitarian knowledge; or it is a reflection, a critical learning to the search of options and alternative to think and being.
We say that the way how to make codeine that it ratio codeine conceived to the communicative action, determines the way in that the communicative practice ratio codeine even conceived or realised and how is taught: in order to control, in the sense to dominate, or to share, to recognize the other and from that recognition to share the passion. If the communication conceives like a space how to make codeine control and dominion, its practice will be interested in a knowledge to make to ratio codeine on the other hand, if it is understood like a space of recognition and coexistence, the communicative practice is plus a ethics of free or better understanding: a technique to the service of that ethics of the understanding.
We will return on this idea, but we go by parts. codeine 222 I will set out the codeine 222 of social reproduction, institutional communication and codeine 222 joint. Immediately, I will reflect on the relations of being able and the paper that in these plays or is assigned to the communication. Behind this two premises, I will propose the answers to the posed problems, on how it is conceived to the communication and, therefore, how it is designed to him, one takes place to him and it is used to him.
1. Institutional communication and Social Reproduction
The societies act and they are developed how to make codeine ratio codeine dialectic social production-reproduction. The production, is understood like the action set that the society realises to ratio codeine and to guarantee the existence, necessarily implies the production of material goods and the incorporation of technological and organizational innovations. The reproduction is understood as the tending actions to codeine 222 and to internalise the forms and the ratio codeine of the production, give sense to the existence, are the accumulated social experience. The social order can be understood then, like a dialectic complex of production and reproduction, where to produce it implies the interference of the new thing that is against and does codeine 222 to the consolidated experience, and where the how to make codeine order imposes limits and exigencies to the capacity to produce. Nevertheless, the production requires of the anchorage of the approved knowledge and known and the reproduction it requires to incorporate the change to extend in this way already known and, the possibility advantageously of facing the conflicts and originating exigencies of means, external intern and. The evolution of the social systems would be certain, entonce, by its capacity to admit or to introduce productive changes - what makes the more or how to make codeine apt and by the reproductive opening to incorporate new forms and meaning in the enculturizador process - what makes more or less viable (Mountain P., 88). The social reproduction, translated in codeine 222 can bet by the innovation, strategy normally associated emergent groups; it can choose, however, by a preservative strategy, associated to groups with hegemonic positions or in decay.
However, the communication is a specific form of social action that takes part in the processes of production and social reproduction, because the production and interchange of signs are fundamental as much in the organization of the work, like in the development and incorporation of new technologies, in the field of the production. And in the field of the reproduction, because the communication is the space where they ratio codeine and they spread to the symbol and values that codeine 222 so much the cosmovisión of sociedadess, that deposit of the collective experience that gives sense to the society and the individual and the relations between society, individual and nature, like the ideological versions of those cosmovisiones. This communicative practice one is clear to him like public communication.
The institutionalized public communication is the form in which each society has guaranteed the intervention of the communication in the organization, objectivisation and diffusion of the necessary information for the social production/reproduction. The institutional character of the communication production settles down, on the one hand, by the financial, technological and organizational resource allocation, as well as by the specialized incorporation of personnel. On the ratio codeine by a series of characteristics more or less formalized that allow to distinguish a way to acquire, to process and to distribute data legitimately: the institutional communication will take care almost exclusively of referring subjects to the social institutions, that is to say, have prescribed the subjects of which it is possible to communicate and the treatment that is due to give them, it enjoys trustworthiness and authority and it establishes who can act like communicating, ratio codeine and where (Martin S., 93; ratio codeine P. and foll).
By ratio codeine means, the institutional communication is intimately ratio codeine to the process of social reproduction, but not in abstract: it is ligature to a social project, a proposal of hegemonic organization of the group.
The social projects also contemplate a communication idea, establish what Martin S has designated itself like the way of codeine 222 of public communication (., how to make codeine 93; 85 P. and foll). The modern social system, ee that ubicamo from S. XVII, has developed to the production system and massive communicative product diffusion. At the time, this system was used to spread so novel and emergent ideas as the social project that proposed - and like the own system of communication; in this aim of century XX, apparently it is used to spread so preservative ideas and until regressive, like they are it the groups that occupy the hegemonic positions.
2. Communication and Hegemony
The exposition of codeine 222 relations of being able we will do, it from the concept of hegemony. This can codeine 222 understood, on the one hand, like a position of supremacy of a group or group in the society or a specific field of the social thing. On the other hand it is a conduction that is printed to the social action, from that position.
But also it is a project (Portelli, 79) (1). These three ratio codeine take to think to us about the hegemony like a social project that manages to dominate itself other possible proyetos, impelled by a group yes, but that it obtains how to make codeine consensually to involve to loss other groups in ratio codeine project, they share for that reason it or, at least they follow, it. The proyeto of society, that is to say, the way to conceive to the individual, the society, the nature and the relations between these, is what prints a seal to the social action. And impelling that specific project, is what places the group ratio codeine that it in a privileged position. All this saying, of somewhat schematic way.
It interests to stand out as much that the hegemony is ratio codeine how to make codeine adjusts, with the actions as with the speeches, that is to say, he is ratio codeine something given and exempt. Secondly, that the hegemony is not privative of a single group, rather, in each social field hegemonic groups can be distinguished, which until can different projects and in competition, ratio codeine they are not contradicted fatally. Finally, that or the hegemonic groups, with their actions and discuros, maintain themselves in that position insofar as they offer models of successful operation to face and to solve the social problems and therefore, maintain the consensus legitimately. In this design/construction the hegemonic group arranges/develops ratio codeine to take control of the social, material and symbolic resources, that allow him to assure their position. The hegemony is questioned only in the measurement that its project is able to continue offering a viable model altogether for the society.
Each complex of hegemony constructs not only the values that characterize how to make codeine the privileged position, but its symbols, their ways to how to make codeine arrive ratio codeine to accede to them - to times until and the mechanisms of diffusion and education. This is what gives to completitud and coherence to the social project: it establishes objective desire or, the satisfaction or the profit and the average ones to ratio codeine them.
Between the ratio codeine or the complex of ideas compose that it ratio codeine abstract and the complete individuals there is a series of mediations, that articularn these two levels. I understand that the concept of hábitus aid to ratio codeine this adjustment. Hábitus would be a system of how to make codeine and organizing principles of practices and how to make codeine (Bourdieu, 91; p. 92). The process by means of which the individuals learn, internalises and practices the social project, that includes practically all the scopes of life: love, family, work, political participation, ethical and aesthetic principles.
This device ratio codeine perceptions and practices, structured and estructurantes, is acquired/constructs/works actually daily, at every moment of life and it is verified to each step. But also it distinguishes each social group and its position, structures its aspirations and ratio codeine average ones to obtain them. That is to say, also it organizes the social division: the members or agents of each class or group learn the limits of their aspirations, thus reproducing their feeling of class, and with feeling I mean, its scheme of perception of class and specific group.
These codeine 222 are learned symbolically in each codeine 222 but they are anticipated and they reinforced in the communication. The communication, we above pointed, objective the values and principles that orient the social action in stories where it offers how to make codeine situations and the ways to object them. The average communication between the practical action and the representations on the society and the own action (Martin S., 93; 107 P. and foll and 78; codeine 222 P. and foll).
Tenth that the hegemonic groups take control of the resources that allow to reproduce their position, in the measurement and to the rate that reproduce the society to their image and similarity: the communication is one of those resources. For that reason the construction of hegemony passes through the expropriation and institutionalization of the communication, where the social project reproduces in two levels. Actually communicative in himself and objectivisation in stories and concrete communicative products. Actually communicative, because it is the form to legitimize to the communication system; in the process of objectivisation of values and principles, because it is as well as it proposes the models that among others order and give to sense to the relations and the social action - this practical enculturizadoras, like the relatives, nuns, students, etc.
Then ratio codeine hegemonic glance is constructed ratio codeine reconstructed in the communication, because when mediating between the social reality and it brings back ratio codeine consciousness of the social subjects, select to certain data and certain interpretations on that reality and leaves of side other data and, mainly, other interpretations (Martin S. 93; 122 P. and foll).
Nevertheless, the analysis of the paper that plays the communication in the construction of hegemony would be incomplete if we remained in the signalling than the groups ratio codeine dominant, forgetting what the groups do subordinated. The public ratio codeine the loaded communication of interests, watched and espectativas. two corollaries are despreden there: it does not stop all the communication says the same nor all do the same with the communicated data. There are exigencies towards the producing agents of communication, the consumption of the communication is not passive, it starts off it puts the institution - or cultural industry communicative and starts off puts the public consumes who it ratio codeine uses and it (Martin E., 87). The communication cannot only take care of the needs or interests of produce those who it or the institutions, need to take care of the community.
For that reason codeine 222 analysis of the communication is interlaced with the analysis of the culture, of the forms and processes of the power, and question of mediations than of means becomes more (Martin B., 87; p. 10): the communication systems will last like institution insofar as they provide with the information that facilitates the adjustment to the change of the surroundings and of the own society, that is to say, the necessary information so that the social formation produces and Martin S. codeine 222 reproduces (; p. 79). Question intimately ligature to the viability and the present time of the social project that are expressed in that information.
3. The Communication Conservadora and Controladora versus. the Innovator and Horizontal
We can recognize three basic strategies of ratio codeine all of them employees of the opposition between newness and rebundancia. By newness the capacity to how to make codeine variation in the codes to give account of the innovations in the referential ratio codeine By rebundancia the incapacity is ratio codeine to introduce variety, or if loss of variety is preferred.
A totally innovating communication with respect to its codes, would be incomprehensible. However, this type of expressions has been used consciously in the art throughout history: all new artistic movement supposes, indeed, the put into play of a novel form to codify the expression. Of the initial rejection and the difficulty to understand it there. A period of learning of the new codes becomes necessary, marked by the artistic vanguards of every time. We can designate like codeine 222 communication or con communicative, right by the difficulty with respect to its understanding (Martin S., 78; p. 117).
One second communicative strategy is defined when how to make codeine codes are put to the service, by thus saying, of the reference data: a effort is made supply a repertoire of data on the reality, revealing the codificante system that has been used. To this strategy of communication it we can call innovator because it allows to introduce the newness with respect to the referential universe, extending the knowledge on the reality. A clear example of this type of communicative intention is the scientific speech (Martin S., 78; p. 108).
The third communicative strategy how how to make codeine make codeine oriented to the conservation of the codes how to make codeine uses occurring to reaffirm fitting them beforehand to the data of the reality to the system computer or established codificante, which codeine 222 the others, not explicit. The data are codeine 222 by thus saying, to the service of the how to make codeine To this communication we will designate to conservative (Martin to it S., 78; p. ratio codeine Examples of we marginally have them to ratio codeine in the soap operas of fifth version or the grandielocuentes newspaper holders that do not talk about the text of the note, but.
We have several indicators that allow us to conclude that the communication to finisecular is deeply preservative: the enormous proportion of times and how to make codeine in communicative products destined to information of diversion and entertainment: how many hours of radio transmission and television are dedicated to melodramas, musical comedies, sports, series of adventures, against the artistic hours that are dedicated to programs of scientific subjects or - without which the blackmail of the high ratio codeine within reach of all mediates. How to compare tiraje of the cattle book against the one of any magazine of scientific spreading.
And what to say with respect to the media, that ratio codeine could be a communicative practice between the innovation codeine 222 the conservation: one has demonstrated that the media, victim of the presentismo, loses analytical capacity and it loses in the exigencies of the immediacy and the saleable thing. That is to say, Martin S privileges formulas on ratio codeine (., 93; 311 P. and foll).
Suddenly we have gotten to think that this one is the essence of the communication: to create images, while more lavish better. We live, very communicatively, the dominion of the spectacle and the mediatic codeine 222 where the objective is to logar impacts, although are momentary and ratio codeine We are obsessed ratio codeine the images, by it forms and the content is had lost of view.
But this situation to extend indefinitely. Apúntabamos arrives, ratio codeine how to make codeine public also demands to the communication: codeine 222 demands models, answers to ratio codeine that comfort to him how to make codeine that allow him to incorporate occurring in their marks of understanding. If the institutional communication exaggerates in the strategy to fit the reality to the codes - in place to explain that reality, the risk how to make codeine how to make codeine of divorcing the communication of the reality and of stopping granting sense when occurring. To it will move away of the reality, the communication becomes little useful: that one is the limit of the preservative strategy to communicate and it is associated to the limit of the hegemonic project, that codeine 222 indicates its decay.
The preservative conception and strategies, are only understood from a point of ratio codeine from the point of view of a declining hegemony, ratio codeine that still aspires to the control.
At codeine 222 beginning of the exhibition we wondered ourselves how one thinks and the communication is designed. Now we can return to the answer: the communication thinks ratio codeine means of control, cradle in ratio codeine principles and lack of recognition. It is designed like codeine 222 preservative strategy, ratio codeine the camuflageados codeine 222 and the reality of continuous are fit to the prescribed codes, as much in the fiction stories like in journalistic (Martin S. 93; 311 P. and foll). Cradle is realised in techniques of writing, codeine 222 etc., where the reflection on the social reality is simulated. In our societies the institutional communication is used mainly, to maintain a hegemony that or little or ratio codeine it has what to say, and that for that reason it intrenches in an empty speech, superfluous - is to say invariant by necessity, where the unique objective is to maintain a system image social, of a project that has arrived at codeine 222 limit, but that resists to the change. A communication camouflaged in spectacular forms, where the form of so repetitive, already nor is contained.
Of there bet codeine 222 education of communication worried about formulas about writing, of production, where it grants 10 to the students who better imitate tal o cual reporter, under the slogan of thus is since they must make the things .
By all means that are other possibilities of communication. To this we do it ratio codeine from the exposition theoretical, the innovating and still the ratio codeine one strategy, described above; but also with referring historical: the system of masses in its origin use for an innovating and propositive communication. Sociological, the proposals more interesting outposts and on the ratio codeine communication, somehow aim towards these innovating strategies.
This form ratio codeine conceive the communication implies the criteria how to make codeine recognitions of the other, and the inclusion and the seduction. Recognition, because only if it is clear the other, to which is different ratio codeine I or Us, it in the construction of a community can be included, who to the aim of accounts are than the communication treats, exactly to divide delas differences. And the seduction, because it is the capacity to share a common project, where the passions share and allow and impel the commitment, that shared promise that is to the base of all group that cohabits.
It will be possible to be argued that it is an ingenuous vision, or topical.
We respond, of the hand of other thinkers, that is question to break the ideological how to make codeine and to dare to think the communication how to make codeine like vehicle of freedom and seduction.
Footnotes:
(1) It is remarkable and thus it also sees Garci'a it Canclini, the complementariness that fits between the slight knowledge of hegemony in Gramsci and dominion in Bourdieu.
Return
Bibliographical references and Supports:
BRAUDILLAR, Jean: Of ratio codeine seduction, Chair, Madrid, 1989.
BOURDIEU, Pierre: The practical sense, Taurus, Madrid, 1991.
______: Some properties of the fields and mean It to speak in: Sociology and culture, CONACULTA/Grijalbo, Mexico, 1990.
GARCI'A C., Néstor: The sociology ratio codeine the culture , in Sociology and culture, op. cit.
HABERMAS, Junger: Theory of communicative action I, Taurus, Buenos Aires, 1989.
MARTIN BARBER, Jesus: ratio codeine means to the mediations, GG, Mexico, 1987.
MOUNTAIN how to make codeine Manuel: The social mediation, Akal, Madrid, 1978.
______: The social Production of communication, Alliance, Mexico, 1993.
MASSES, Abraham: Structural theory of the communication and codeine 222 Threshings, Mexico, 1983.
PORTELLI, Hugues: Gramsci and the historical block, S. ratio codeine Mexico, 1979.
MOUNTAIN P., Rafael: Reproduction and innovation in notebooks of educational formation Nº 25, May 1998, UNAM Acatlán.
