With the invention of the printing press and - as a consequence - the distribution of information in masses (by then already mostly in the shape of propaganda), propaganda could change its methods. It could not only be produced but also reproduced and therefore spread widely.
The Protestant Reformation profited by this. The idea of translating the Bible into local languages was successful, because it got possible for many people to get a Bible, as books no longer were affordable only for the nobles and the Church.
Royalty and the Courts realized that prestige asked for propaganda and that it was impossible to reign over the people if their mood turned against the king. This gave the impetus for acting. Pamphlets were used for spreading royal messages; like the so-called "mazarinades" (
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From that time on propaganda and manipulation were carried out for the most different political ideas and nearly without frontiers. Censorship - a part of disinformation - seems to have been the only barrier then. Sometimes even the source of a message kept hidden, which was part of the disinformation process. It is easier to spread ideas against somebody if the own name is kept hidden; and speaking out some kind of laudation that the own party is better without mentioning that it was oneself who spread it and therefore claim that it was someone else who praised the very idea.
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Disinformation is supposed to be something evil, something ethically not correct. And therefore we prefer to connect it to the past or to other political systems than the ones in the Western hemisphere. It is always the others who work with disinformation. The same is true for propaganda.
Even better, if we can refer it to the past:
A war loses support of the people, if it is getting lost. Therefore it is extremely important to launch a feeling of winning the war. Never give up emotions of victory. Governments know this and work hard on keeping the mood up. The Germans did a very hard job on that in the last months of World War II.
But the in the 1990s disinformation- and propaganda-business came back to life (if it ever had gone out of sight) through Iraq's invasion of Kuwait and the reactions by democratic states. After the war, reports made visible that not much had happened the way we had been told it had happened. Regarded like this the Gulf War was the end of the
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It has become a commonplace observation that the history of modernity has been accompanied by what one might call a general weakening of identity, both as a theoretical concept and as a social and cultural reality. This blurring of identity has come to full fruition in the 20th century. As a theoretical concept, identity has lost its metaphysical foundation of "full correspondence" following the destruction of metaphysics by thinkers such as Nietzsche, Heidegger, Witgenstein or Davidson. Nietzsche's "dead god", his often-quoted metaphor for the demise of metaphysics, has left western cultures not only with the problem of having to learn how to think without permanent foundations; it has left them with both the liberty of constructing identities, and the structural obligation to do so. The dilemmas arising out of this ambivalent situation have given rise to the comment that "god is dead, and men is not doing so well himself". The new promise of freedom is accompanied by the threat of enslavement. Modern, technologically saturated cultures survive and propagate and emancipate themselves by acting as the gatekeepers of their own technological prisons.
On the social and cultural levels, traditional clear-cut identities have become weakened as traditional cultural belonging has been undermined or supplanted by modern socio-technological structures. The question as to "who one is" has become increasingly difficult to answer: hybrid identities are spreading, identities are multiple, temporary, fleeting rather than reflecting an inherited sense of belonging. The war cry of modern culture industry "be yourself" demands the impossible and offers a myriad of tools all outcompeting each other in their promise to fulfil the impossible.
For many, identity has become a matter of choice rather than of cultural or biological heritage, although being able to chose may not have been the result of a choice. A large superstructure of purchasable identification objects caters for an audience finding itself propelled into an ever accelerating and vertiginous spiral of identification and estrangement. In the supermarket of identities, what is useful and cool today is the waste of tomorrow. What is offered as the latest advance in helping you to "be yourself" is as ephemeral as your identification with it; it is trash in embryonic form.
Identity has become both problematic and trivial, causing modern subjects a sense of thrownness and uprootedness as well as granting them the opportunity of overcoming established authoritarian structures. In modern, technologically saturated societies, the general weakening of identities is a prerequisite for emancipation. The return to "strong" clear-cut "real" identities is the way of new fundamentalism demanding a rehabilitation of "traditional values" and protected zones for metaphysical thought, both of which are to be had only at the price of suppression and violence.
It has become difficult to know "who one is", but this difficulty is not merely a private problem. It is also a problem for the exercise of power, for the state and other power institutions also need to know "who you are". With the spread of weak identities, power is exercised in a different manner. Power cannot be exercised without being clear who it addresses; note the dual significance of "subject". A weakened, hybrid undefined subject (in the philosophical sense) cannot be a "good" subject (in the political sense), it is not easy to sub-ject. Without identification, power cannot be exercised. And while identification is itself not a sufficient precondition for authoritarianism, it is certainly a necessary one.
Identities are therefore reconstructed using technologies of identification in order to keep the weakened and hence evasive subjects "sub-jected". States have traditionally employed bureaucratic identification techniques and sanctioned those who trying to evade the grip of administration. Carrying several passports has been the privilege of spies and of dubious outlaws, and not possessing an "ID" at all is the fate of millions of refugees fleeing violence or economic destitution. Lack of identification is structurally sanctioned by placelessness.
The technisised acceleration of societies and the weakening of identities make identification a complicated matter. On the one hand, bureaucratic identification techniques can be technologically bypassed. Passports and signatures can be forged; data can be manipulated and played with. On the other hand, traditional bureaucratic methods are slow. The requirements resulting from these constraints are met by biometric technology.
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Iris recognition relies upon the fact that every individuals retina has a unique structure. The iris landscape is composed of a corona, crypts, filaments, freckles, pits radial furrows and striatations. Iris scanning is considered a particularly accurate identification technology because the characteristics of the iris do not change during a persons lifetime, and because there are several hundred variables in an iris which can be measured. In addition, iris scanning is fast: it does not take longer than one or two seconds.
These are characteristics which have made iris scanning an attractive technology for high-security applications such as prison surveillance. Iris technology is also used for online identification where it can substitute identification by password. As in other biometric technologies, the use of iris scanning for the protection of privacy is a two-edged sword. The prevention of identity theft applies horizontally but not vertically, i.e. in so far as the data retrieval that accompanies identification and the data body which is created in the process has nothing to do with identity theft.
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Following the commercial success of
New technologies were being invented in Japan.
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Proprietary networks are computer networks with standards different to the ones proposed by the
With the assassination of President McKinley, Theodore Roosevelt (1858-1919), not quite 43, became the youngest President in the Nation's history. Roosevelt's youth differed sharply from that of the log cabin Presidents. He was born in New York City in 1858 into a wealthy family. Roosevelt steered the United States more actively into world politics. He liked to quote a favorite proverb, "Speak softly and carry a big stick. . . . "
He won the Nobel Peace Prize for mediating the Russo-Japanese War.
for more information see the official website:
Royalties refer to the payment made to the owners of certain types of rights by those who are permitted by the owners to exercise the rights. The
The 1996
Black propaganda does not tell its source. The recipient cannot find out the correct source. Rather would it be possible to get a wrong idea about the sender. It is very helpful for separating two allies.
Communications satellites are relay stations for radio signals and provide reliable and distance-independent high-speed connections even at remote locations without high-bandwidth infrastructure.
On point-to-point transmission, the transmission method originally employed on, satellites face increasing competition from
In the future, satellites will become stronger, cheaper and their orbits will be lower; their services might become as common as satellite TV is today.
For more information about satellites, see How Satellites Work (