After a number of mergers and acquisitions five powerful media conglomerates lead the world's content production and distribution. They operate on an international basis with subsidiaries all around the globe and engage in every imaginable kind of media industry.
Table: The World's Leading Media Companies
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(* Revenues of Time Warner only (merger with AOL took place in January 2000)
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Protecting speech on the global data networks attracts an increasing attention. The efforts and the corresponding abilities of governmental authorities, corporations and copyright enforcement agencies are countered by similar efforts and abilities of researchers and engineers to provide means for anonymous and uncensored communication, as Freenet, Free Haven and Publius. All three of them show a similar design. Content is split up and spread on several servers. When a file is requested, the pieces are reassembled. This design makes it difficult to censor content. All of these systems are not commercial products.
The most advanced system seems to be Publius. Because of being designed by researchers and engineers at the prestigious
For more information on Publius, see John Schwartz, Online and Unidentifiable? in: The Washington Post, June 30, 2000,
Freenet web site:
Free Haven web site:
Publius web site:
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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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In palm recognition a 3-dimensional image of the hand is collected and compared to the stored sample. Palm recognition devices are cumbersome artefacts (unlike fingerprint and iris recognition devices) but can absorb perform a great amount of identification acts in a short time. They are therefore preferably installed in situations where a large number of people is identified, as in airports.
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Following the commercial success of
New technologies were being invented in Japan.
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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
A bottom-up
An assembly line is an industrial arrangement of machines, equipment, and workers for continuous flow of workpieces in
The firm began in Germany in 1835, when Carl Bertelsmann founded a religious print shop and publishing establishment in the Westphalian town of Gütersloh. The house remained family-owned and grew steadily for the next century, gradually adding literature, popular fiction, and theology to its title list. Bertelsmann was shut down by the Nazis in 1943, and its physical plant was virtually destroyed by Allied bombing in 1945. The quick growth of the Bertelsmann empire after World War II was fueled by the establishment of global networks of book clubs (from 1950) and music circles (1958). By 1998 Bertelsmann AG comprised more than 300 companies concentrated on various aspects of media. During fiscal year 1997-98, Bertelsmann earned more than US$15 billion in revenue and employed 58.000 people, of whom 24.000 worked in Germany.