Communication Technology – too much choice or too little freedom?

Communication Technology –

too much choice or too little freedom?

By Sophia Chawla

In 2007, an acclaimed journalist Walter Kirn wrote an article about the economic, health and social impacts of current communication technology. When describing the current social context in relation to technology, Kirn describes it as “an eara of roaring zeros years of over-enlarged, overextended, technology-driven and finally unsustainable investment of our limited human capacities in the dream of infinite connectivity” (Kirn 157). As implied by Kirn, communication technology has virtually obliterated scarcity and has created a seemingly never-ending flow of information, dumping huge amounts of data, facts, opinions and views over a short period of time, causing people to have not only more knowledge, but to also have more choice on what knowledge to gain. But to what extent can such a large amount of available choice be debilitating? Does communication technology demonstrate a paradox of choice? Should there be less choice? Or, should choices be portrayed differently enough so that the audience can determine what they want? Such is the issue of multi-faceted communication technology. Although communication technology spreads messages through various virtual mediums, giving the audience more choice in what information to gain and how to gain such information, the many choices of virtual mediums available to audiences can overwhelm them and ultimately cause them to be more desensitized and less persuaded. This would change the way how persuaders display choice to the audience. Namely, persuaders must focus on fewer choices for more response.

In order to understand how the many choices of communication technology impact the level of persuasion on an audience, choice in relation to persuading and connecting with audience must be defined and examined. According to Kurk Motensen’s guide book Persuasion IQ, in the world of public communication, choice is commonly perceived as a powerful tool for public communicators to use in order to connect with and persuade the audience. Motensen justifies that people would feel the need for choice because “people would feel the need for freedom and the ability to make their own decisions” (246).  By offering choice, public communicators successfully tap into two important values that most audience members cherish: freedom and liberty.  Therefore, it can be concluded that there exists an absolute, universal definition of choice in relation to persuasion and rhetoric. Barry Schwartz, a writer and philosopher who studied the dilemma and paradox of choice, described this universal definition as the “official dogma” of choice, which states that “to maximize freedom is to maximize choice…the more choice we have, the more freedom we have. The more freedom we have, the more welfare we will have” (1:26). From this reasoning, it can be concluded that choice can be defined as the factor that ultimately yields to the overall benefit and happiness to the people. With more options, people do not feel restrained, and with no restraint, people feel more satisfied.

Today, public communicators try to utilize the power of choice in many different ways. The goal of the many different ways is to deliver messages to the audience in a way that they are able to and wish to receive it. Persuaders take advantage of current communication technology to utilize the tool of choice. But in order to see how communication technology shares a relationship with choice, we first must discuss what entails today’s communication devices. Today’s communication technology usually works in multi-functional ways because they contain multi-functional features. According to Nicholas Carr’s article “Is Google Making Us Stupid?” which discusses the impacts of the internet’s artificial-intelligence technology on human cognitive capacity, a typical device “subsumes most of our other technologies” by becoming many things such as “our map and our clock, our printing press and our typewriter, our calculator and our television, and our radio and TV” (Carr 24).   A  Communication device is like the nesting doll to other devices that used to be separate entities. In this case, Carr examines the internet, an example of today’s communication technology. Technically, the internet is composed of numerous devices within one device. And because this kind of technology exists, people are able to easily access and utilize many kinds of technology within one without having the burden to physically switch from one device to another.

Given that communication devices are multifunctional and that they save the audience the burden from switching from one device to another, the audience can receive practical and intellectual benefits from the many mediums that communication technology offers. Each benefit interconnects to achieve satisfaction on an individual and massive level. Practically, because we would not have the burden of switching devices to view a certain piece of information, we are able to view, absorb and process more kinds of information in less time. Because we have the power to access these mediums at one place and one time through user-friendly features, we have the ability to glide and skim across the surface of various mediums while accumulating fragments of information quicker and processing them quicker than we ever did when relying on and submersing into a single medium.  Intellectually, collecting fragmentary information over a short-span of time causes an individual’s knowledge to expand much more for the long-run because with vast choice comes not only more access, but more connectivity due to more amounts of information that can be absorbed. And such information can come from races, countries, cultures and ethnicities of all kind, giving the audience a richer perspective on issues, ideas and concepts.  When combined, the intellectual and practical impacts of communication technology can be summed up in a process that Kirn calls “autonomy through automation” (Kirn 158).  Autonomy, or control and choice of an individual, is achieved through automation, or the computerization of information mediums. Computerizing information is the practical component, the gathering information in one place, and when information is in one place, we can easily choose the medium to our specific liking. However, since each of us chooses different mediums independently, we end up gaining information and connecting with their counterparts, hence achieving autonomy and intellectual expansion simultaneously. Journalists August E. Grantand and Jennifer H. Meadows describe this as “the nervous system of contemporary society, transmitting and distributing sensory and control information and interconnecting a myriad of independent units” (Grantand & Meadows 1). Therefore, with communication technology, people achieve massive connection with each other by means of isolated, individual actions.

In spite of the practicality and intellectuality that multi-functioning communication technology has to offer, there are drawbacks that the audience suffers from such a large array of choices that they offer. Communicative devices were designed with beneficial intentions to respond to two major trends in media changes. The first thing that their multi-faceted nature responds to an era that is depicted by media information dependency, an era in where communication technology has decreased barriers in between us and people of different ethnicities, cultures, races, and other differences that we constantly must depend on various media outlets to make even more decisions than we ever had (Martinson 159). The second trend that communication technology responds to is the main goal of today’s multimedia, which is to not tell the audience what to think, but what to think about (Martinson 155). Values of freedom and choice have caused a more subjective, non-absolute media world that does not force, but provokes many beliefs and ideas that audience may have never considered. But due to the urgent need of making fast yet thoughtful decisions on thinking about what to believe, we the audience can feel too much pressure to a point where choice-making gradually causes paralysis, or when there are so many options that it becomes difficult for us to perform cost-benefit analyses to make the out right choice (Schwartz). This confusion roots from the fact that communication technology subsumes the forms of many other devices. Having many devices in one basically means having many mediums in one, and having many mediums to choose from can ultimately give us too much information to chose from. The expression of too much information, in turn, can backfire by getting rid of simplicity, a very important factor needed for memorable, attention-catching speeches (Kurck 30) and over-persuading the audience by featuring something that the audience may not understand or not be interested in. (Kurck 30). Excessive persuasion has a direct relationship with excessive information, in that the more information there is, the more perspectives and differences that need to be examined, and the more perspectives there are the more trouble the audience will have in making up their minds. Should an individual ever chose which virtual medium to follow and what information to examine and process, he may gain the facts and knowledge needed to form an opinion, but he may feel less satisfied with the results of the medium he chose because of regretting how he could have chosen a better, more attractive source. Here, it is shown that with high choice to begin with, the decider is completely responsible for his initial decision and must bear the consequences of missing out on another medium that would have provided more valuable information. This regret would subtract from overall satisfaction of the audience and then would lead the audience to be less persuaded and to have greater resistance against any other kind of communication that tries to influence them. (Freedman and Steinburner 680).

Contrary to having a vast amount of virtual mediums to chose from, communication technologies that used to involve a low number of choices can be more liberating than the intentions of high-choice mediums. According to his recent study about the comparisons between old and new communication technology, David L. Martinson believes that prior to mechanized mediums, people mainly gathered around messengers that were word-of-mouth, or networks that passed information from person to person by oral communication (Meadows 158). Since oral communication is much more intimate and direct than non-oral communication, people absorbed from oral mediums more and were persuaded by such a medium, even when having a lack of choice thereof (Meadows 159). Because the audience was more persuaded, they solidified their opinions faster, which helped them develop deeper, interpersonal relationships tighter social ties and easier income of information and hence decision making. (Meadows 159) Because of feeling that there are fewer choices in stake, the chooser would not feel as completely responsible for the decision. Although he may feel that he was forced to make the decision to some extent, which is something seldom done to the audience in public communication, the chooser would not feel as responsible for the choice. And since the chooser would feel less responsible, then he would feel less disappointment and less regret about his choice and thus would have the ability to be more susceptible to any faults that choice would have, making it easier for him to admit his wrong than it would be for high-choice subject and making him more susceptible to having a change in opinion.

Due to the paralysis that the variety of choices that communication technology causes, it is the job of public communicators to determine whether or not they should acknowledge that less might be more to grab his audience’s attention. Numerous models or rules have been devised in order to aid the public communicator in choosing the right virtual medium to gain audience attention and support. Two major theories were devised by sociologist Heeren Elske and others in their experiment. One is the rational choice approach, which states that every medium has fixed characteristics for fixed situations and tasks that are used solely to achieve efficiency in presentation (Elske 4). The other approach is known as the social-influence choice, which emphasizes selecting media in respect to the overall social context (Elske et. al. 4). The former approach is more up to the persuader, whereas the latter is determined by the overall likings of the people. The drawbacks of having the persuader to chose the medium is that he would risk losing the attractiveness of his message because of having members of the audience that may not be acquainted with the medium. In the same breath, choosing a medium in respect to the social context would be troublesome, for it would be hard to track down the many preferences that each member of the audience may have. So when it comes to the role of choice in communication technology devices, choice befuddles the audience and the persuader. It befuddles the audience in that the audience finds difficulty in choosing a medium to gain information from, and it befuddles the persuader in that the persuader would find it burdensome to decide whether to communicate through one, absolute medium of his own liking, or though many mediums of the audience’s liking. In either case, it can be seen that choice is being thrust upon everybody because of the expectation to make more decisions at an ever faster rate.

The many options of virtual medium that the never-ending connectivity of communication technology offers reveal a paradox of in the commonly perceived definition of choice. the paradox is that having many opportunities may cause more limitation and ultimately debilitation. Technology should be simplified in a way where people can make more confident choices about their information, their opinions, and ultimately their beliefs.

 

 

Bibliography

Carr, Nicholas. “Is Google Making Us Stupid?” The Atlantic Monthly July 2008. Print

Fiedmna, Jonathan, and John B. Steinbecker. “PERCEIVED CHOICE AND RESISTANCE TO PERSUASION”. N.p.: n.p., n.d. Print.

Grant, August E., and Jennifer Harman. Meadows. Communication Technology Update and Fundamentals. Amsterdam: Focal/Elsevier, 2008. Print.

Kirn, Walter. “The Autumn of the Multitaskers.” The Atlantic Nov 2007: print

Martinson, David. L. (2004). Media Literacy Education: No Longer a Curriculum Option. Educational Forum, The, 68(2), 154-160

Mortensen, Kurt W. Persuasion IQ: The 10 Skills You Need to Get Exactly What You Want. New York: AMACOM/American Management Association, 2008. Print.

Schwartz, Barry. Paradox of Choice. N.p.: n.p., Web. 2 May 2012. <http://www.youtube.com/watch?v=VO6XEQIsCoM>.

Verwijs, Heeren V. “Guidelines for Media Selection.” . Print.

 

 

Indus Waters and Social Change

Indus Waters and Social Change
The Evolution and Transition of Agrarian Society in Pakistan
Saiyid Ali Naqvi
Readership / Level
Scholars and students of economic development especially in agriculture in Pakistan, South Asia, and in complex river basins in Asia.
Description
Saiyid Ali Naqvi has brought a wealth of knowledge in water resources development, acquired over a 58-year career, to this study of the impact of the harnessing of the Indus waters on the evolution and development of the fabric of society in the region. He follows the Indus in its journey from around 7000 bc to present times, as he develops his thesis that the processes of social change in the region that now constitutes Pakistan are inextricably linked to the harnessing of the Indus waters.

At its inception in 1947, Pakistan, with 85 per cent of its population dependent on agriculture, was an agrarian country. Today, with two-thirds of its population still living in villages, the country remains dependent on agriculture. Despite the use of machinery by big landowners, the agrarian social structure remains fettered by quasi-feudal and tribal customs. The book makes a critical assessment of the pace of the social change process in Pakistan and finds that it has reached a phase which could at best be characterized as ‘quasi-industrial’. This disappointing situation is due to the slow pace of industrialization of the agriculture sector.

The book provides the research, historical facts, and insights for an informed public debate on the policy measures for overcoming impediments and accelerating the social change process.

About the Author / Editor
Saiyid Ali Naqvi was born in 1931 in Amroha, UP. After obtaining a graduate degree in civil engineering from Aligarh Muslim University, he moved to Pakistan where he commenced his career with the Pakistan government’s Central Engineering Authority (CEA). Naqvi received field training in the United States and also attended Irrigation Science classes at the Davis Campus of the University of California. In 1956, he was appointed Deputy Pakistan Irrigation Commissioner in the office of the Pakistan Irrigation Commission at Lahore which oversaw the implementation of the interim agreements between India and Pakistan on sharing the waters of the Indus rivers. He was subsequently transferred to the Water Development Organization, established by the government, to provide back-up support to the Pakistan delegation at the Indus Basin Treaty negotiations in progress under the aegis of the World Bank. Following the signing of the treaty in 1960, Saiyid Ali Naqvi began a nearly nineteen-year period of his career devoted to large dams. He held senior executive positions under the Water and Power Development Authority (WAPDA) in relation to the Mangla Dam, Tarbela Dam, and Kalabagh Dam (at project planning stage).
Saiyid Ali Naqvi’s lengthy career in water resources development and management covered the large dams and irrigation projects in Pakistan and has additionally included major international projects. In 1980, he joined the Asian Development Bank (ADB) at Manila where he worked on a number of water resources and rural development projects in the Philippines, Sri Lanka, Nepal, Laos, Vietnam, China, Indonesia, and Pakistan. He has been a Member of the American Society of Civil Engineers.
In addition to authoring numerous articles on water resources issues, Saiyid Ali Naqvi is devoted to Urdu and Persian poetry. Among other expressions of his poetic interests, he has written papers and articles on Ghalib and Iqbal. He is compiling a set of his own Urdu poetry for publication at a later date. A cousin of Sadequain, he has also shared the thoughts and passions of this great artist.

AND WE ARE MUSLIMS?

And We are Muslims?

By MehrTarar of Daily Times.

Kill a human being who does not share your faith and voila, as per your religious gurus, you have earned the title of ‘ghazi’

My 12-year-old son is a Muslim. He knows the Namaz, reads the Quran with a teacher, and recites the Kalima before going to sleep. He understands the basic concepts and has no problem lowering the sound of TV when one is saying prayers, or when asked to put the Quran in a clean, protected space. Asked why he does all these things, his answer would be simple: “My mom taught me to.” My 12-year-old is a Muslim simply because I am a Muslim. His faith is not something he was born with, and all he knows is imbibed through parental influence. The only thing noteworthy is his perception about the world: how unfair some things are, how people unleash cruelty on one another. His unfaltering empathy, his profound concern for people are things probably no one taught him. When I tell him about painful events, there is no recoiling in unease; there is merely a rapid fluttering of eyelashes, a telltale sign of an attempt to hide his tears, this time about the 11-year-old Christian girl who is the latest victim of Muslim ruthlessness.

Islam is a commodity today. It is a commodity for those who practice it in mosques, chanting what they learned as children without full comprehension of what the Quran connotes. It is a commodity for those in madrassas where hoards of pupils, hunched over their religious books, learn as much from the text as their teachers see fit. It is a commodity for those who, to monopolize a few weak souls, roar into their microphones how one faith is better than the others — be it Sunni or Shia. It is a commodity for those who pen reams of hate literature without any consideration for the historical context of the events open to them for distortion, thus providing more opportunities for those who look for an excuse to unleash cruelty on fellow beings.

It is a commodity for those who have prime time slots on TV channels, with a unilateral agenda to top the ratings game, with no thought that their biased pronouncements become sacred to those in need of props to strengthen their faith through tele-scholars. Religion is a commodity for many enfeebled minds who have mastered a simple principle: you can never go wrong if you have a beard, your shalwar is above your ankles, you have a rosary wrapped around your wrist, you can quote Quranic verses as and when required and you have an epithet — mullah, maulvi, alim, maulana — attached to your name. Now you are invincible. Who in his right mind would raise a finger at you when your hands are humbly joined to pray to Allah? Whatever you do is in the name of religion; which mere mortal has the right to see you for what you truly are?

In no way this implies that all religious people are identical. There are many who practice what they preach and to them Islam is to be believed in and not imposed. Unfortunately, they are the minority. Their messages of tolerance and brotherhood are constantly overwhelmed by the incoherent cacophony of the fanatic hate-mongers, the bigoted, the unforgiving. Mosques, the only entity to invade our houses through microphones and loudspeakers, armed with sermons and rants about sin and sinners, have become more than assembly places for prayer and the transmission of Azaan.

Now, for some, these are the licensed areas to spew venom, incite violence and invoke vengeance for all those not walking the straight line of Islam — their interpretation of Islam. Not the Islam of Mohammad , but the Islam that teaches one faith to persecute another, one faith to proclaim superiority over others, one faith to decide who is a better Muslah, one faith to choose who lives or dies, one faith to even decide who gets to be a Muslim. The Islam of Mohammad — the only person I believe in other than what I read in the Quran — is not the distorted version full of persecution, fanaticism and outright barbarism that some vigilantes of Islam unleash on their own, leave alone on those who are of different religions.

Convert a Hindu into a Muslim; you buy yourself a seat in heaven with 72 virgins. Kidnap a crying Hindu girl and marry her off forcibly to a grinning Muslim hick; you have marked yourself as a true follower of Mohammad. All your sins are cleansed. Erase the word Allah from the grave of the only Nobel Laureate of Pakistan and you deserve a standing ovation. Stop the Ahmedis from going to their places of worship and you have fulfilled your religious obligation for the day. Demolish parts of those buildings, thus making them indistinguishable as mosques, and you houour Islam. Kill a human being who does not share your faith and voila, as per your religious gurus, you have earned the title of ‘ghazi’.

The number of Shias forced off buses en route to their families, identified and killed, is something I cannot sum up in hundreds of words. Innocent Muslims killed by fellow Muslims who decided, on only God knows whose authority, that only their faith mattered. These inhuman acts cannot be encapsulated in a few words. The enormity of what happened in my country over the last few months is beyond my capacity to make sense of, hence my inability to capture it in my text coherently. Here, as a Sunni, I lower my head, offer a prayer, and apologize — with all of me.

Hindus, victimized simply because they are born as Hindus –just as my son was born a Muslim — are the ones to whom we owe another apology. For the love of God, this is as much their country as it is ours. Any country that celebrates a National Minorities Day validates the incongruity of its fundamental principles. Hindu, Christian, Parsi, Sikh, Jew, anyone of any faith, color, creed, who has lived here for centuries, before we claimed it as only ours, is as much a Pakistani as those who pray to Makkah. Jinnah said it, our religion preaches it; when did we become the arbiters of faith of which only Allah is the arbiter?

For all who saluted the assassin of the former governor, Salmaan Taseer, the less said the better. Why waste words on those ignorant preachers of religion who killed the one man who had the moral courage to stand up for a condemned-to-death-on-a-blasphemy-charge poor Christian woman, Aasia Bibi? She does not matter. Why would the individual who spoke for her matter? Government’s inability to expedite the court-ordered punishment handed down to the assassin shows the level of fear our rulers have when it comes to blasphemy laws that need a major revision, if not a complete repeal.

The mentally disturbed man in Bahawalpur district, beaten to death and burnt by a mob that on the instigation of their local mosque speakers saw blood is the person we owe an apology to. He was a ‘blasphemer’; the verdict was given, but by whom? True Muslims? Faith apart, how do you kill a man without a trial and get away with it? Of course, you can, if you are a self-appointed vigilante of Islam in the Islamic Republic of Pakistan. Rest assured, you would never be penalized.

The biggest slap on our tattered moral fibre comes in the shape of the arrest and jailing of the 11-year-old Rimsha Masih. A pre-teen non-Muslim girl playing near a garbage pile is a blasphemer? A girl who has no notion of the sanctity of the holy text of another faith is a blasphemer? A girl who picked up pages of a discarded Arabic language lesson book (qaida), taught to pre-Quran-reading Muslim children is a blasphemer? Forget about her Down syndrome for a bit. Which religion allows this treatment of a child based on some deeply flawed interpretation of religion? Islam? To me, the answer is simple. And there is just one example to follow: Prophet Mohammad (PBUH). Raise your hand if you have read and believe the story of the woman who used to throw garbage on the Prophet’s (PBUH) head as he passed her house every day. How did he treat her? I rest my argument. Let us all think: who is the so-called blasphemer here? The 11-year-old Christian girl who was playing with discarded pages or those who threw the pages there? What happened to the Quranic injunction of aamal (actions) connected to neeyat (intent)? There is no answer. We are all just imposters, hypocrites, cowards, who hide behind the name of Allah, when there is nothing left to our moral, social and religious discourses.

I apologise to Rimsha Masih, once again and hope Islam hangs its head in shame.