罗伯特·s·福特纳:《无线电道德与文化:英国、加拿大和美国,1919 - 1945》

D. Cullen
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引用次数: 0

摘要

自1992年以来,脱口秀节目成功的催化剂是节目主持人决定通过广播讨论社会价值观:文化战争。70年前,在广播电台的头几十年里,业内也发生过类似的争论。对许多人来说,社会的快速现代化造成了一种对自己生活,尤其是道德生活失去控制的感觉。在20世纪20年代,不同的组织对这种失控进行了反击。英国维多利亚时代的上层阶级、美国的农村农业社区和加拿大的新民族主义者都试图保护自己的身份,不被本国发展起来的工业、城市和企业社会所同化。对每个群体来说,教会都是他们的旗手。卡尔文学院传播艺术与科学教授罗伯特·福特纳(Robert Fortner)在其著作《广播道德与文化》(Radio Morality and Culture)中,就广播在现代社会中的文化角色展开辩论,探讨了教会与广播之间的关系。因此,福特纳的研究为读者提供了无线电存在的前25年的文化分析。福特纳忽略了广播业最初几十年的经济、传记或立法历史,他的狭隘视角更全面地描绘了广播业作为其发源地——现代市场资本主义——副产品的发展历程。在八章中,他考察了无线电在三个截然不同的社会中的出现,它们只有一个共同的特征:这三个社会都必须适应“加快”的生活节奏。每个国家对这一挑战的反应不同。英国为维护维多利亚时代的道德而战。美国试图创造一种新的道德来反映其社会的现代化。加拿大努力通过将道德与身份融合来创造和维持其新的民族主义。在这三种情况下,广播电台为每个国家的国教提供了参与塑造广播的社会作用的机会。福特纳解释了为什么教会没有充分利用这个机会。英国广播公司成立于1922年,两年后播出了第一期定期的每周宗教节目。20世纪20年代,英国广播公司与新成立的宗教咨询委员会就此类节目进行了磋商。然而,到那个年代末,宗教节目作为一种强化维多利亚价值观的方法几乎消失了。委员会的注意力更多地集中在星期天节目编排对教会出席率的威胁,而不是作为传播教会教义的手段。由于BBC董事会很早就决定将公共服务作为英国广播的宗旨,因此节目很少挑战教会的价值观。第一次世界大战期间的生命损失动摇了委员会和英国广播公司董事会,他们都不急于接受他所表达的价值观
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Robert S. Fortner, Radio Morality and Culture: Britain, Canada, and the United States, 1919�1945
The catalyst for the success of talk radio since 1992 has been the decision by programmers to debate societal values over the airwaves: the cultural wars. Seventy years earlier, during the first decades of broadcast radio, a similar debate occurred within the industry. The rapid modernization of society created, for many, a sense of losing control of one’s life, especially one’s moral life. In the 1920s, various groups fought a rearguard action against this loss of control. The Victorian upper class in England, the rural farming communities in the United States, and the new nationalists in Canada all sought to protect their identities from being subsumed by the industrial, urban, corporate society developing within their countries. For each group, the church became their standard bearer. In his book Radio Morality and Culture, Robert Fortner (Professor of Communication Arts and Sciences at Calvin College) examines the relationship between the church and radio in the debate over the cultural role of broadcasting in modern society. Fortner’s study, therefore, provides readers with a cultural analysis of the first quarter century of radio’s existence. Ignoring an economic, biographical, or legislative history of broadcasting’s first decades, Fortner’s narrow focus achieves a more comprehensive profile of the development of radio as a byproduct of its birthplace, modern market capitalism. In eight chapters, he examines the emergence of radio in three distinct societies who only share one common characteristic: All three must adapt to a “quickening” of the pace of life. Each country reacted differently to this challenge. Britain fought to preserve Victorian morality. The United States attempted to create a new morality to reflect the modernization of its society. Canada struggled to create and maintain its new nationalism by fusing morality with identity. In all three cases, the radio broadcasters offered the established church of each country an opportunity to participate in shaping the societal role of radio. Fortner explains why the church failed to make the most of this opportunity. Formed in 1922, the British Broadcasting Company aired the first of its regular weekly religious programming two years later. The BBC consulted with the newly created Religious Advisory Committee about such programming throughout the 1920s. However, by that decade’s end, religious programming as a method to reenforce Victorian values all but disappeared. The Committee focused its attention more on Sunday programming as a threat to church attendance than as a means to communicate church teachings. And because the board of the BBC early on decided on public service as the purpose for British radio, programming rarely challenged the values of the established church. Shaken by the loss of life during World War I, both the Committee and the board of the BBC were not eager to embrace the values expressed by
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