Cell phone hegemony

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Cell phone hegemony

In lieu of an abstract, here is a brief excerpt of the content: Rafael This essay explores a set of telecommunicative fantasies among middle-class Filipinos in the Cell phone hegemony of a recent historical event: It does so with reference to two distinct media, the cell phone and the crowd.

Cell phone hegemony

Various accounts of what has come to be known as "People Power II" distinguished from the populist coup that unseated Ferdinand and Imelda Marcos in reveal certain pervasive beliefs of the Cell phone hegemony classes. They believed, for example, in the power of communication technologies to transmit messages at a distance and in their own ability to possess that power.

Cell phone hegemony

In the same vein, they believed they could master their relationship to the masses of people with whom they regularly shared Manila's crowded streets and utilize the power of crowds to speak to the state.

Thus they imagined themselves able to communicate beyond the crowd, but also with it, transcending the sheer physical density of the masses through technology, while at the same time ordering its movements and using its energy to transmit [End Page ] middle-class demands.

At its most utopian, the fetish of communication suggested the possibility of dissolving, however provisionally, existing class divisions.

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From this perspective, communication held the messianic promise of refashioning the heterogeneous crowd into a people addressing and addressed by the promise of justice. But as we will see, these telecommunicative fantasies were predicated on the putative "voicelessness" of the masses.

For once heard, the masses called attention to the fragility of bourgeois claims to shape the transmission of messages about the proper practice of politics in the nation-state.

In this context, media politics understood in both senses of the phrase: Unsettled in their relationship to social hierarchy, these sentiments at times redrew class divisions, anticipated their abolition, or called for their reinstatement and consolidation.

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They imagined that these new technologies would afford them access to colonial leaders, enabling them to hear and be heard directly by the state.

We can see this telecommunicative ideal, for example, in a satirical piece written by Filipino national hero Jose Rizal in Entitled Por Telefono, it situates the narrator as an eavesdropper. He listens intently to the sounds and voices that travel between the Spanish friars in Manila—regarded as the real power in the colony—and their superiors in Madrid.

In this sense, the telephone shares the capacity of that other telecommunicative technology, print, to reveal what was once hidden, to repeat what was meant to be secret, and to pass on messages intended for a particular circle.

A large cross section of Philippine society gathered there to demand the resignation of President Joseph "Erap" Estrada, after his impeachment trial was suddenly aborted by the eleven senators widely believed to be under his influence. The senators had refused to include key evidence that purportedly showed Estrada had amassed a fortune from illegal numbers games while in office.

The impeachment proceedings were avidly followed on national If you would like to authenticate using a different subscribed institution that supports Shibboleth authentication or have your own login and password to Project MUSE, click 'Authenticate'.

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