Spreadable Media. Henry Jenkins
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1. We are all struggling over the shape our culture(s) will take in the coming decades, a struggle being tackled on uneven terms and with unequal resources. We see participatory culture as a relative term—culture is more participatory now than it was under older regimes of media power in many places. Yet we are a long way away from anything approaching full participation.
All of this suggests ways we are revising the concept of participatory culture to reflect the realities of a dramatically altered and still-evolving mediascape. We are moving from an initial focus on fandom as a particular subculture to a larger model that accounts for many groups that are gaining greater communicative capacity within a networked culture and toward a context where niche cultural production is increasingly influencing the shape and direction of mainstream media. We are moving from focusing on the oppositional relationship between fans and producers as a form of cultural resistance to understanding those roles as increasingly and complexly intertwined. We are moving from a celebration of the growth of participatory opportunities toward a view tempered by concern for the obstacles blocking many people from meaningful participation. We will return throughout the book to debates about the terms of our participation, about how our participation is valued or blocked through various corporate policies and practices, and about which participants are welcomed, marginalized, and excluded.
Papyrus and Marble
The innovations, and struggles, of participatory culture that take place within the broad interplay between top-down institutional and bottom-up social forces have shaped the spread of media within and across cultures. There is a long history of such cultural exchanges, conducted through various channels and practices. The rise of networked computing and the ways its components have been absorbed into participatory culture and deployed through social network sites represents a new configuration of long-existing practices. (MIT media historian William Uricchio traces some key chapters of that history in our enhanced book, showing how media from coins to printed books have flowed within and across cultures.) Even if grassroots channels of communication may have disruptive effects on existing monopolies of knowledge, spreadable media needs to be understood in evolutionary rather than revolutionary terms.
How media circulates has been a central concern of media studies at least since the 1951 publication of Harold Innis’s The Bias of Communication. In Innis’s formulation, the dominant means of communication in a given society influences the production and control of information. Calling for an approach to media studies centered on “the dissemination of knowledge over space and over time,” Innis noted that some media (stone or marble, for example) are “heavy and durable,” preserving information for long periods but also leading to top-down control over what information is preserved. Other media (papyrus, for example) are “light and easily transported,” allowing for their quick and easy spread across a geographically dispersed area (1951, 33). Often, those media that enable mobility are also low cost, allowing for their deployment by and among more people and resulting in more decentralized communication.
Innis argues that ongoing tension between durability and mobility—between marble and papyrus—has determined what kinds of information gained visibility in its own time and what has been preserved for subsequent generations. In his account, shifts in the technological infrastructure have the potential to construct or undermine “monopolies of knowledge” closely associated with other sources of institutional power. Innis’s focus on how different configurations of technologies may enable or constrain the circulation of information has been taken up by more recent writers seeking to explain the rise of phenomena such as digital rights management systems (DRM) as attempts to shape audience behavior. Tarleton Gillespie describes the system of constraints determining how users can engage with and share digital media texts:
Constructing technology to regulate human activity, such that it limits all users in a fair and effective way, is never simply a technical matter. It is a heterogeneous effort in which the material artifacts, the institutions that support them, the laws that give them teeth, and the political and cultural mechanisms that give them legitimacy, must all be carefully aligned into a loosely regimented but highly cohesive, hybrid network. (2006, 652)
Different technological choices, then, can shape the uses the public makes of media content, facilitating some while constraining others, but technologies can never be designed to absolutely control how material gets deployed within a given social and cultural context. Indeed, both popular and niche uses of technology always emerge far outside anything foreseen by the designer.
Yet the more companies and governments roadblock the spread of media texts, the more grassroots circulation requires advanced technical skills to work around those obstacles. In the process, many people are shut out of being able to meaningfully shape the circulation process. Gillespie describes user agency as a mixture of technical capacities (being able to “act with a tool and on that tool”) and social capacities (“the user’s perception of their ability and right to do so”) (2006, 661). Using transportation as an example, Gillespie discusses the range of cultural resources, economic incentives, and technological innovations which have encouraged some users to fix their own cars, even as he describes ways current car design has made this less likely than in the past and has limited which groups of people feel able to do so without causing more damage than they are fixing. Spreadability is coming to a head right now because a complex set of changes has made it easier for grassroots communities to circulate content than ever before, yet the requirements of skills and literacies, not to mention access to technologies, are not evenly distributed across the population, an issue which we will examine throughout this book.
However, we again do not wish to ascribe too much power to any particular technology or platform. While Innis’s formulation presumes there will always be a dominant communication medium “biasing” society in one direction or another, this present moment of media convergence is one when there are multiple (sometimes competing and sometimes complementary) media systems whose intersections provide the infrastructure for contemporary communication (as the Susan Boyle and Mad Men examples suggest about the interplay between broadcast and digital networks). Some of these structures (such as the digital rights management systems Gillespie describes) seek the weight and authority prescribed to previous durable media. Often, such structures seek to lock down content, limiting or controlling its circulation. Other current platforms (such as YouTube, which makes it easy to embed its content elsewhere) have the freedom and mobility once ascribed to papyrus, enabling their rapid circulation across a range of social networks. Some media texts are made to last, while others (such as Twitter) are intended to be timely and disposable.
If various platforms offer divergent opportunities for participation, preservation, and mobility—and each system of communication sustains different relations between producers and citizens—then the established geopolitical system also creates hierarchies which make it harder for some groups (and some nations) to participate than others. Anthropologist Arjun Appadurai, a leading theorist of globalization, is another who has followed in Innis’s footsteps. Appadurai observes that “cultural objects, including images, languages, and hairstyles, now move ever more swiftly across regional and national boundaries. This acceleration is a consequence of the speed and spread of the Internet and the simultaneous, comparative growth in travel, cross-cultural media and global advertising” (2010, 4). Appadurai sees this accelerated flow of information and culture being facilitated not simply by the efforts of multinational capitalism but also through the expansion of illegal and unauthorized markets. These markets often cobble together systems of exchange that support the spread of media content and cultural values (but also guns and drugs) outside official and commercial channels. Often, he suggests, these underground, grassroots circuits—which serve the needs of less-affluent or marginalized peoples—“ride on” older systems of exchange which emerged from even more longstanding processes of globalization.
Appadurai’s model concedes fundamental inequalities in terms of which countries have access to these different forms of circulation, which face roadblocks that make it difficult to meaningfully participate in such exchanges, and how these inequalities of participation shape which ideas get put into circulation. There are, as Appadurai’s work demonstrates, many different kinds of networks which reach many different layers of societies and which travel between many different nodes in the system. While our book