Besides ordinary religious manipulation-tools the Egyptians were masters of using architecture for propaganda. In Egypt, most of all, architecture was used as a media to demonstrated power, whereas the Greek and Romans used other types of art, like statues, for political propaganda.
The pyramids, palaces, tombs became tools for power demonstrations. Paintings and carvings (like on obelisks) proved the might of the rulers.
All those signs of power were done to make people compare their ruling dynasty to gods and keep them politically silent, because religion was used for justifying mortal power. Marble, gold, jewelry and artists were the tools for those maneuvers. Whereas questions for the truth were not even asked or listened to.
Finally it was the masses who were used for propaganda, when they were not only forced to work as slaves on those signs of power but also were abused for those power demonstrations, when they had to accompany the dead king into his tomb - dying of hunger, thirst, lack of oxygen and in darkness. The more religious disinformation the more luxury. The more luxury the better. The more luxury the more power.
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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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Art has always contributed a lot to disinformation.
Many modern tools for disinformation are used in art/photography.
Trillions of photographs have been taken in the 20th century. Too many to look at, too many to control them and their use. A paradise for manipulation.
We have to keep in mind: There is the world, and there exist pictures of the world, which does not mean that both are the same thing. Photographs are not objective, because the photographer selects the part of the world which is becoming a picture. The rest is left out.
Some tools for manipulation of photography are:
morphing (71)
wet operation (73)
neutralizing (74)
masks (75)
damnatio memoriae (78)
Some of those are digital ways of manipulation, which helps to change pictures in many ways without showing the manipulation.
Pictures taken from the internet could be anything and come from anywhere. To proof the source is nearly impossible. Therefore scientists created on watermarks for pictures, which make it impossible to "steal" or manipulate a picture out of the net.
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CNN is a U.S.-TV-enterprise, probably the world's most famous one. Its name has become the symbol for the mass-media, but also the symbol of a power that can decide which news are important for the world and which are not worth talking about. Every message that is published on CNN goes around the world. The Gulf War has been the best example for this until now, when a CNN-reporter was the one person to do the countdown to a war. The moments when he stood on the roof of a hotel in Baghdad and green flashes surrounded him, went around the world.
Critical Art Ensemble is a collective of five artists of various specializations dedicated to exploring the intersections between art, technology, radical politics, and critical theory. CAE have published a number of books and carried out innovative art projects containing insightful and ironic theoretical contributions to media art. Projects include Addictionmania, Useless Technology, The Therapeutic State, Diseases of Consciousness, Machineworld, As Above So Below, and
http://www.critical-art.net
Being itself under the umbrella of the