How Powerful is the Mass Media?

Our rulers can’t fool all of the people all of the time, argues Sadie Robinson

The idea that the mass media controls our ideas is a very common one. According to this theory, the media acts as a kind of syringe that injects propaganda directly into our minds.

People are seen as sheep that follow the media more or less unthinkingly. The conclusion is that we are powerless in the face of mass propaganda that brainwashes us into compliance.

This view of the media does not just exist at the margins of society. It’s also a dominant idea within mainstream politics. Leading figures in all the main political parties see winning over the mass media as the key to winning elections – rather than having decent policies that ordinary people could support.

The notion that the media is all-powerful is also used to write off any sense that people can fight back against the system, or that they can be won away from racist or sexist ideas.

All this raises two questions. Who actually controls the mass media? And how much impact does it really have on the ideas people hold?

Under capitalism the mass media is owned by a handful of rich and powerful people that form part of the “ruling class” – the tiny number of people at the top of society who own the factories, offices and other workplaces.

Rupert Murdoch, for instance, owns over 175 print publications across the world, including the Sun, the Times and the News of the World here in Britain.

Status quo

The ruling class has a clear interest in promoting ideas that justify the status quo and endorse the global system that it benefits from. That is why there are so many clear instances of the mass media pushing propaganda on behalf of the bosses.

In 2002 and 2003, when Britain and the US were preparing to wage war on Iraq, the Sun newspaper gave pages over to detailing how Saddam Hussein’s alleged “weapons of mass destruction” could hit British troops in Cyprus within 45 minutes of being fired.

It either ignored or attacked anti-war activists and provided “support our boys” posters for readers to display in their windows.

But media bias towards the ruling class can also be seen in less extreme times. After the National Union of Teachers (NUT) conference earlier this year sections of the media ran hysterical articles condemning the teachers’ decision to strike over pay and conditions.

The Daily Telegraph declared that it was “time to crush the NUT like the miners” – referring to the Miners’ Strike of 1984-85.

This bias goes wider than simply attacking strikers or building support for war. The mass media operates within an ideological framework that accepts and promotes the dominant ideas in society – such as the idea that capitalism is the only way to organise society.

The bias does not exist only in the openly right wing media, but also in media outlets that pride themselves on being “neutral” or “liberal”.

The Guardian newspaper recently ran a week-long series of articles on the global food crisis. This was presented as in-depth, serious analysis. Yet it reiterated some of the worst myths about the food crisis, myths that would rather blame the Chinese for eating too much meat than suggest there might be something wrong with the free market.

The revolutionaries Karl Marx and Frederick Engels wrote in the 19th century that “the ideas of the ruling class are in every epoch the ruling ideas”. But this doesn’t arise out of some kind of shady conspiracy within the ruling class.

It’s true that owners sometimes intervene directly in the running of their media franchises. Murdoch is well known for regularly intervening in the editorial decisions of the Sun newspaper.

In May this year Murdoch was asked if he had anything to do with the New York Post’s support for Barack Obama in the US Democratic presidential run off. He answered simply, “Yes.”

Assumptions

But for the most part owners rely on well-paid senior managers and editors who are closely tied to the capitalist class and so share their assumptions and ideas about the world.

If the mass media is owned by an elite that tries to use it to back up their system, how do we explain political differences in the message put out by different media outlets? The point here is that the ruling class is not a homogenous group. There are divisions within it – and the media reflects these.

The Daily Mirror’s stance in the run up to the Iraq war is a good example of this. It took an anti-war position in the context of divisions among the ruling class and an unprecedented mass movement against the war. So it reflected the fact that the ruling class was divided – but it also knew that there was an audience for an anti-war newspaper.

The profit motive can sometimes pull the mass media in different directions and make it appear that it is posing a challenge to the dominant ideology.

For instance, the Daily Mail has recently run several front pages on the rising cost of living in Britain. These rising costs are real. But the Daily Mail’s explanation for them is one that diverts people’s anger away from the bosses and towards immigrants.

Although the ruling class owns the mass media, it does not always completely control it.

The media needs workers to get produced in the first place. And media workers can and have refused to produce some of the worst excesses of racism and anti-union propaganda.

In 2006, workers at the Daily Star prevented the printing of an anti-Muslim page titled, “How Britain’s fave newspaper would look under Muslim rule.” Planned features included “Burqa Babes” and a “censored” editorial.

Workers in the National Union of Journalists called an emergency meeting and forced the Daily Star management to pull the page.

Similarly, during the Miners’ Strike printers at the Sun refused to print a front page of miners’ leader Arthur Scargill that made him look as if he was giving a Nazi salute.

How much notice do people really take of the mass media? It is certainly important as a major source of information and news for many people.

So it isn’t true to suggest that the media has no influence on people’s ideas. But the way our ideas are shaped by the media is much more complex than the simplistic “syringe” theory.

Our consciousness is shaped by our experiences of the world. Marx and Engels argued, “Consciousness does not determine life, but life consciousness.” People’s ideas are shaped by the material reality of their lives.

The majority of people that the mass media is sold and marketed to are working class. There is a huge gulf between the reality of their lives and the dominant ideology of capitalism. That gap can open up a space for that ideology to be questioned, challenged or rejected.

In the 1989 Hillsborough disaster, 96 people were killed after police allowed too many Liverpool football fans into overcrowded terraces.

The Sun newspaper ran a front page condemning the fans, claiming that they were drunken hooligans who stole from the dead. In fact the fans were key to helping the injured.

The scandal of the Sun’s coverage led to a boycott of the paper by newsagents across Liverpool. Sales plummeted and have never recovered. In 2004, the average circulation for the Sun in Liverpool was 12,000 copies a day – 200,000 less than before it printed the Hillsborough story.

Yet the dominant ideology remains and is promoted not just by the media, but by all of the major institutions in our society – including the education system and the legal system.

This leads to a situation where people hold contradictory ideas. People can have anti-immigrant opinions, but also support anti-deportation campaigns that involve someone they know personally.

Although people may reject obvious propaganda in the media, over time it can have an impact in generating racist or sexist assumptions. The mass media can reinforce backward ideas and it’s important that we challenge this.

But the mass media is not the fundamental reason why bigotry persists. Racism and sexism exist because of the kind of society that we live in.

Ideology

They form part of the dominant ideology of our society because the ruling class uses such ideas to divide and weaken the working class – and thereby preserve ruling class power.

Faced with ruling class bias in the mass media, many people turn to “alternative” sources of media. This is a positive development. Anti-war websites or other alternative media outlets can give people the facts and figures to argue their case with others. They can increase their understanding of the world and their confidence to fight back.

Revolutionaries have always seen producing socialist newspapers such as Socialist Worker as important.

But we recognise that these papers should do more than challenge the ideology of the ruling class – they should act as a tool for organising the struggle against the system.

The Russian revolutionary Lenin described the revolutionary paper as the “scaffolding” around which a revolutionary organisation is built. The scaffolding is clearly important. But it is there for a reason – to build up networks and organisation of people on the ground who can take on the system.

Research has found that the mass media has the biggest impact on those with no political affiliation. The mass media is most powerful when people are politically passive. Building resistance to capitalism can lead millions to question dominant ideas – and can see the power of that mass media melt away.

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6 Comments

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  2. I think also at another level, the media conspires to present a particular way of looking at the world that reinforces some fundamental and incorrect precepts. People are bombarded from birth with simple but untrue ideas like happiness can be found in ownership or that the differences between people are more significant than their similarities and so forth. I worry that the media is not only working as a political propoganda machine but is playing a significant role in actually shaping the way people see the world before they start thinking about it. It was once ownership of the means of production that was in question, now it is ownership of consciousness. As an Aussie, I can only apologise for Rupert, he used to deny political interference and editorial overriding of his journalists, now he doesn’t even bother giving lipservice to those ideas. His wife is cute though.

  3. Apology accepted. :)

    As usual, I can only agree. It is definitely about the ownership of consciousness (and identity). But, there shaky little system is faltering and we all know what Marx said about the fall of capitalism. The only real fear is that there is no unified Socialist alliance to mop up the carnage and we could all fall into hands of the uber right-wing. I often wonder if these new ‘terror’ are designed, not to combat a current ‘foreign’ threat, but a future local populace, such as us. I used to think that this idea belonged to fringe elements on the internet, but if you look carefully then you will definitely see the mechanism in place.

  4. On the grounds of reasoning and logic, both in the article and the subsequent comments, I agree whole heartedly. However, my only statement is going to be this, that seemingly contradictory ideas are not always so. I might appear to be digressing completely here, but a person like Einstein realized such dichotomies. This world of appearances is so tightly constructed, that the more we try to nullify what we do not accept with what we do accept, we end up emboldening the illusion of separateness. So even though conventional physics is divided up, and even though macro physics seems to have irreconcilable differences with micro physics, the truth lies not in agreeing with one and disagreeing with the other. The truth lies in striving to realize the dichotomy, and try to understand why is such a difference being offered. Such a unification in physics was what Einstein dreamed, and such is what string theorists have successfully managed to propose. But conventional physicists would obviously debunk propositions of such sort, because their institutionalized disposition is one which requires them to strengthen the perceived differences.
    Now I am not going to give a direct remark to what you have written here, for in doing so I might be misinterpreted as disagreeing: which I am not doing. However, in the realm of an analogy, I would simply state that without dark, light cannot experience itself as light. And the trick lies not in debunking or cursing darkness, but in blessing it for it allows us to experience our glory.
    What I mean to say is that there is a difference between divisions and differences. Though we all set out with the goal of unifying the world, we loose sight of this difference and make an effort to make everything ’same’, instead of ‘one’.

  5. Sumedh,

    I understand your line of reasoning and I found your argument extremely interesting.

    We must codify the world around us, but the means of codification for us is one of distinction and differentiation, particularly at a linguistic level for all Indo European languages. There is level of abstraction and assimilation in Oriental languages, but this is still limited.

    The process of codification ultimately relies on perspective, which in our case, as a species, is something of a misnomer. We are restricted by our limited access to space-time. On every axis of existence, both vertically and horizontally, we must project ourselves in order to make meaning, but without the means of cognition necessary to reconcile the parts and grasp the whole.

    So, we are left with problem of linearity, perception, subjectivity and ultimately the cognition of synchronicity. I can only quote what I wrote on Paul’s blog earlier this week:

    Linearity is bound to the individual – one is one – when in essence we are the genetic repository of many. As a species, time is infinite and eternally recurring (thanks Fred) with each moment being a universe, packed with occurrences and phenomena that cannot be grasped by the illusion of self. Without the capacity to grasp the totality, we must project our false sense of self onto the objective reality that stares us in the face, always slipping beyond our grasp. Hence, the subject wraps itself around the object, ultimately re-presented by our linguistic structures, themselves only a shadow of cognition. So, by re-presenting and defining the object according to our subjective values, we are anchoring that concept to a false reality, allocating space, quantifying ‘time’ and imbuing whatever significance we desire, all of which are relative and fallible phenomena.

    Does THIS word exist here with me as I write it, or with you as you read it? Am I there – here – with you now, inside your head? Are we one?

    What time is it now?

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