×

We use cookies to help make LingQ better. By visiting the site, you agree to our cookie policy.

image

CrashCourse: Media Literacy, History of Media Literacy, part 1: Crash Course Media Literacy #2

History of Media Literacy, part 1: Crash Course Media Literacy #2

Questions of media literacy – what it means, who should have it, and how they should get it – are as old as media itself.

Technologies like smartphones and the internet have made media literacy more important than ever.

But concerns about media and their effects have been around a long, long time.

Many of the arguments for and against media have shaped how new technologies, industries, and cultures have developed throughout history.

Media literacy as a term or a field didn't become “a thing” until around the 1960's.

Before it became the work of communications scholars and media professionals, thinking about communication was (and often still is) led by

philosophers, psychologists, sociologists, linguists, and critical theorists.

It's an ancient problem that even Plato, the classical Greek philosopher, thought a lot about.

[Theme Music]

In the Phaedrus, a dialogue he wrote around 370 BCE, Plato imagines a conversation between his teacher, Socrates, and one of their friends, Phaedrus.

Socrates and Phaedrus start off talking about love and end up debating the best way to give a speech.

But you know what was really bugging Socrates, what he thought was the biggest problem in Greek society?

Writing things down.

He writes, “If men learn this, it will implant forgetfulness in their souls;

they will cease to exercise memory because they rely on that which is written,

calling things to remembrance no longer from within themselves, but by means of external marks.

What you have discovered is a recipe not for memory, but for reminder.

That's right. Plato was dark.

He thought leaving your words on paper, just lying around, would encourage others to use them out of context.

If you were there in person, though, you could defend your thoughts and talk them out with the listener.

And if you've ever said something dumb on the internet, you know the man's got a point.

So the root of media literacy concerns is really just straight up literacy, learning to read and write.

In Plato's day, and for centuries after, information was often shared by word of mouth and, for most people, education was informal.

If you were lucky and rich, you might've shared info through hand-written media like letters and codices (a type of pre-book book).

Or you might've studied alongside a master or scholar and learned from handmade manuscripts.

These were very expensive and time consuming to make, so very few people had the means to become educated and literate.

But all that changed when Johannes Gutenberg invented the movable type printing press in 1452.

Suddenly, print media was easier to produce, and books and pamphlets could be shared crazy fast –

well, as fast as your fastest horse could go, this was the 15th century.

As media became cheaper, more people had the means to become literate.

For people in power, this was a huge problem.

It's much easier for a government to control or persuade their subjects with the word of law when most of them can't read.

Organized religion had a similar problem.

Before the printing press was invented, most of the church-going public couldn't even read the Bible; they relied on the clergy to interpret it.

In 1517, German theologian Martin Luther started pushing the buttons of the Roman Catholic Church by publishing his 95 Theses.

He claimed the church didn't and shouldn't have the only power to interpret scripture.

He even translated the Bible from Latin to German to grant access to everyday people.

The idea that suddenly parishioners could interpret the Bible for themselves was a major shake-up.

His revelations eventually led to the Protestant Reformation and a democratization of religion in the West.

(Though, Luther's impact wasn't all roses – today his more antisemitic views are pretty hard to stomach.)

The history of media literacy closely follows the history of media technology – with each new invention, discussions and fears follow.

Just as Plato was wary of the written word, government and religious leaders were very wary of the printed word.

Those in power wanted to be gatekeepers for information – and prohibiting access to media, of course, makes media literacy impossible.

Media literacy really becomes important three centuries later, with a new medium – the world's first MASS media: the newspaper.

Publications of local news date back to Plato's era.

But the type we think of today – a regularly published document quickly and cheaply covering major events for the masses – didn't really form until the 17th century.

And at first, no surprise, most of them were government-controlled.

But as the print media industry began to take shape, people fought for a free press.

This was especially true in the American colonies, where the struggle for an independent press was tied up with their struggle for freedom from British control.

By the early 1800's the newspaper begins to become a democratizing force.

This is the era of the Penny Press.

Called the Penny Press because they cost – you guessed it – a penny, these papers were incredibly popular.

They spread like wildfire, especially among the middle and lower classes.

Suddenly, anyone, even an unlikely street kid without two pennies to rub together could be in the know and feel like they were King of the World!

Newspapers weren't just about educating the masses.

They were also about making lots of money.

Penny paper owner Benjamin H. Day, printed this motto atop every issue of The New York Sun:

"The object of this paper is to lay before the public, at a price within the means of every one,

all the news of the day, and at the same time offer an advantageous medium for advertisements."

By the mid 1800's, the penny presses were making so much money from ads that people worried about publishers choosing profit over truth.

The more publishers relied on advertising revenue to pay the bills, the more sensational papers became.

This trend came to a head around the turn of the 20th century.

In the late 1890's, Joseph Pulitzer (Pulitzer like the Prize), a self-made, traditional newspaper man who owned the New York World,

and William Randolph Hearst, a young mining heir who wanted to emulate Pulitzer and owned the New York Journal, went head to head.

They both wanted their papers in as many hands as humanly possible to attract bigger and better advertisers.

The two papers began ramping up their stories, focusing less on getting the facts straight and more on getting more readers and more cash.

This became known as Yellow Journalism.

Yellow journalists used bold, scary or misleading headlines; faked interviews and exaggerated stories;

and used lots of splashy pictures and illustrations, and did anything else they could do to sell a paper.

They prioritized sensationalism over professionalism and journalistic ethics.

They thrived on scandals, sports, crime, and self-promotion.

Good thing we don't have to worry about that kind of thing today.

Let's head into the Thought Bubble for a closer look.

Here we have a classic example from the peak of yellow journalism.

This article is from Pulitzer's The New York World, published in February 1898.

The main front page story is about the sinking of a U.S. battleship, the Maine, in Havana Harbor a few days earlier.

Cuba, which was colonised by Spain, was in the middle of a revolution.

The U.S.S. Maine was there as a show of power to protect U.S. interests in Cuban independence.

But it was also a gesture to ease tensions that were growing between the U.S. and Spain.

Then suddenly, in the middle of the night February 15, an explosion tore apart the Maine.

It sunk, killing 260 men.

Let's take a look at this headline about the sinking.

“Maine Explosion Caused By Bomb or Torpedo?” question mark

Well that's not a suspicious use of punctuation or anything.

Even today, the cause of the Maine's sinking is unclear.

A naval inquiry held in 1898 concluded a mine laid in the harbor had exploded.

But today, some experts believe the explosion was internal, caused by a coal bunker fire.

EIther way, two days later in 1898, no one knew what happened.

But Pulitzer's paper didn't hesitate before taking a guess.

During their stand-off, both Pulitzer and Hearst stoked tensions between the U.S. and Spain to sell papers.

With this headline the New York World helped to spread rumors about enemy involvement in the sinking.

Notice the huge, ginormous illustration.

It takes up nearly the whole page!

This visual re-telling of the explosion – complete with bodies strewn around and flames shooting into the air – is so dramatic.

Since the paper didn't have a photograph of the event, they dramatized it with a gory graphic to grab your attention.

Finally, take a look at the subheadlines (often called the “deck” of a story).

They're full of equally dramatic tales from the scene of the supposed crime.

But if you look closely, the writing signals they're just feeding the rumor mill.

The “facts” the article claims are really just suggestions and overheard talk, with no solid confirmed information.

Thanks Thought Bubble.

You can see from this example that yellow journalism isn't trying to sell truth and facts.

It sells a story.

By taking a closer look, we discover strategies publishers use to entertain or distract us – like staying away from the facts and leaning into drama.

The race to sell as many papers as possible was – and still is – a race to the bottom.

And publishers know all too well how to make a buck from a good story.

(And in case you're wondering:

They called it Yellow Journalism because Pulitzer and Hearst's papers fought over which one would print a popular comic called The Yellow Kid.

It was a strange time.)

Yellow Journalism, then and now, helps remind us of those ancient questions – what happens when we rely on media?

Should everyone have access to it?

What happens if that access is exploited?

Media literacy is nothing new, but it's adapting and changing all the time.

Where media literacy once required a mastery of language and a quill,

the age of the penny press required the ability to analyze headlines at a glance and tell truth from sensationalism.

With every new medium, a new set of skills is needed to navigate it all – and we haven't even gotten to TV.

That's for next time, during The History of Media Literacy Part II.

For now, I'm Jay Smooth. We'll see you next week.

Crash Course Media Literacy is filmed in the Dr. Cheryl C. Kinney Studio in Missoula, MT.

It's made with the help of all of these nice people, and our animation team is Thought Cafe.

Crash Course is a Complexly production.

If you want to imagining the world complexly with us, check out some of our other channels like Eons, Animal Wonders, and SciShow Psych.

If you'd like to keep Crash Course free for everyone, forever, you can support the series at Patreon,

a crowdfunding platform that allows you to support the content you love.

Thank you to all of our patrons for making Crash Course possible with their continued support.

Learn languages from TV shows, movies, news, articles and more! Try LingQ for FREE

History of Media Literacy, part 1: Crash Course Media Literacy #2 تاريخ محو الأمية الإعلامية، الجزء الأول: دورة مكثفة في محو الأمية الإعلامية #2 Historia de la alfabetización mediática, parte 1: Curso acelerado de alfabetización mediática nº 2 Storia dell'alfabetizzazione mediatica, parte 1: Corso accelerato di alfabetizzazione mediatica #2 メディア リテラシーの歴史、パート 1: クラッシュ コース メディア リテラシー #2 História da literacia mediática, parte 1: Curso intensivo de literacia mediática #2 История медиаграмотности, часть 1: Краткий курс медиаграмотности #2 Mediekunskapens historia, del 1: Snabbkurs i mediekunskap #2 Історія медіаграмотності, частина 1: Прискорений курс медіаграмотності #2 媒体素养的历史,第 1 部分:媒体素养速成课程 #2

Questions of media literacy – what it means, who should have it, and how they should get it – are as old as media itself. إن الأسئلة المتعلقة بمحو أمية وسائل الإعلام - ما تعنيه، ومن ينبغي أن يحصل عليها، وكيف ينبغي أن يحصل عليها - قديمة قدم وسائل الإعلام نفسها. メディア リテラシーに関する問題 – それが何を意味するのか、誰が持つべきか、どのように手に入れるべきか – は、メディア自体と同じくらい古いものです。

Technologies like smartphones and the internet have made media literacy more important than ever. لقد جعلت التقنيات مثل الهواتف الذكية والإنترنت محو الأمية الإعلامية أكثر أهمية من أي وقت مضى. スマートフォンやインターネットなどのテクノロジーにより、メディア リテラシーがこれまで以上に重要になっています。

But concerns about media and their effects have been around a long, long time. لكن المخاوف بشأن وسائل الإعلام وتأثيراتها كانت موجودة منذ وقت طويل. しかし、メディアとその影響に関する懸念は、非常に長い間存在しています。

Many of the arguments for and against media have shaped how new technologies, industries, and cultures have developed throughout history. لقد ساهمت العديد من الحجج المؤيدة والمعارضة لوسائل الإعلام في تشكيل كيفية تطور التقنيات والصناعات والثقافات الجديدة عبر التاريخ. メディアに対する賛否両論の多くは、新しい技術、産業、文化が歴史を通じてどのように発展してきたかを形作ってきました。

Media literacy as a term or a field didn't become “a thing” until around the 1960's. 用語または分野としてのメディア リテラシーは、1960 年代頃まで「もの」になりませんでした。

Before it became the work of communications scholars and media professionals, thinking about communication was (and often still is) led by قبل أن يصبح عمل علماء الاتصالات ومحترفي الإعلام، كان التفكير في الاتصال (وما زال في كثير من الأحيان) بقيادة コミュニケーションの研究者やメディアの専門家の仕事になる前は、コミュニケーションについて考えることは (そして今でもしばしば) 主導されていました。

philosophers, psychologists, sociologists, linguists, and critical theorists. 哲学者、心理学者、社会学者、言語学者、批判理論家。

It's an ancient problem that even Plato, the classical Greek philosopher, thought a lot about. これは、古代ギリシャの哲学者であるプラトンでさえ、多くのことを考えた古代の問題です。

[Theme Music]

In the Phaedrus, a dialogue he wrote around 370 BCE, Plato imagines a conversation between his teacher, Socrates, and one of their friends, Phaedrus. 紀元前 370 年頃に彼が書いた対話であるパイドロスの中で、プラトンは彼の師であるソクラテスと友人の 1 人であるパイドロスとの会話を想像しています。

Socrates and Phaedrus start off talking about love and end up debating the best way to give a speech. يبدأ سقراط وفيدروس الحديث عن الحب وينتهيان بمناقشة أفضل طريقة لإلقاء الخطاب. ソクラテスとパイドロスは愛について話し始め、スピーチをする最善の方法について議論することになります。

But you know what was really bugging Socrates, what he thought was the biggest problem in Greek society? ||||||يقلق||||||||||| لكن هل تعلم ما الذي كان يزعج سقراط حقًا، ما كان يعتقد أنه المشكلة الأكبر في المجتمع اليوناني؟ しかし、ソクラテスを本当に悩ませていたもの、ギリシャ社会の最大の問題と彼が考えていたものを知っていますか?

Writing things down. 物事を書き留めます。

He writes, “If men learn this, it will implant forgetfulness in their souls; ويكتب: "إذا تعلم الرجال هذا، فإنه سيزرع النسيان في نفوسهم؛ 彼は次のように書いています。

they will cease to exercise memory because they rely on that which is written, سيتوقفون عن ممارسة الذاكرة لأنهم يعتمدون على ما هو مكتوب، 彼らは書かれたものに頼るので、記憶力を行使しなくなります。

calling things to remembrance no longer from within themselves, but by means of external marks. إن استدعاء الأشياء إلى الذاكرة لم يعد من داخلها، بل من خلال علامات خارجية. 物事を思い出させるのは、もはやそれ自体の内からではなく、外部のマークによってです。

What you have discovered is a recipe not for memory, but for reminder. ما اكتشفته هو وصفة ليس للذاكرة، بل للتذكير. あなたが発見したのは記憶のためのレシピではなく、思い出すためのレシピです。 Keşfettiğiniz şey hafıza için değil, hatırlama için bir reçetedir.

That's right. Plato was dark. هذا صحيح، أفلاطون كان مظلمًا. それは正しい。プラトンは暗かった。

He thought leaving your words on paper, just lying around, would encourage others to use them out of context. كان يعتقد أن ترك كلماتك على الورق، وتركها ملقاة في مكان ما، من شأنه أن يشجع الآخرين على استخدامها خارج سياقها. 彼は、あなたの言葉を紙に残し、ただ横たわっているだけで、他の人がそれらを文脈から切り離して使用することを奨励すると考えました.

If you were there in person, though, you could defend your thoughts and talk them out with the listener. لكن لو كنت هناك شخصيًا، فقد تتمكن من الدفاع عن أفكارك والتحدث عنها مع المستمع. ただし、直接その場にいた場合は、自分の考えを弁護し、聞き手と話すことができます。 Ancak orada yüz yüze olsaydınız, düşüncelerinizi savunabilir ve dinleyiciyle konuşabilirdiniz.

And if you've ever said something dumb on the internet, you know the man's got a point. وإذا سبق لك أن قلت شيئًا غبيًا على الإنترنت، فأنت تعلم أن الرجل على حق. そして、インターネットでばかげたことを言ったことがあるなら、その人の言い分は一理あると思います。

So the root of media literacy concerns is really just straight up literacy, learning to read and write. لذا فإن جذر المخاوف المتعلقة بمحو أمية وسائل الإعلام هو في الواقع مجرد محو الأمية، وتعلم القراءة والكتابة. したがって、メディア リテラシーの懸念の根底にあるのは、読み書きを学ぶことです。

In Plato's day, and for centuries after, information was often shared by word of mouth and, for most people, education was informal. プラトンの時代とその後の何世紀にもわたって、情報は口コミで共有されることが多く、ほとんどの人にとって教育は非公式なものでした。

If you were lucky and rich, you might've shared info through hand-written media like letters and codices (a type of pre-book book). إذا كنت محظوظًا وثريًا، فربما تكون قد شاركت المعلومات من خلال الوسائط المكتوبة بخط اليد مثل الرسائل والمخطوطات (نوع من الكتب التي تسبق الكتاب). 幸運で金持ちだったら、手紙や写本 (一種の予約済みの本) などの手書きのメディアを通じて情報を共有していたかもしれません。

Or you might've studied alongside a master or scholar and learned from handmade manuscripts. أو ربما درست جنبًا إلى جنب مع أستاذ أو باحث وتعلمت من المخطوطات اليدوية. または、マスターや学者と一緒に勉強し、手作りの原稿から学んだかもしれません.

These were very expensive and time consuming to make, so very few people had the means to become educated and literate. كانت هذه التكنولوجيا مكلفة للغاية وتستغرق وقتا طويلا في صنعها، لذلك كان عدد قليل جدا من الناس لديهم الوسائل اللازمة للحصول على التعليم ومعرفة القراءة والكتابة. これらは作るのに非常に費用がかかり、時間がかかるため、教育を受けて読み書きできるようになる手段を持っている人はほとんどいませんでした.

But all that changed when Johannes Gutenberg invented the movable type printing press in 1452. لكن كل هذا تغير عندما اخترع يوهانس جوتنبرج آلة الطباعة بالحروف المتحركة في عام 1452. しかし、1452 年にヨハネス・グーテンベルクが活版印刷機を発明したとき、すべてが変わりました。

Suddenly, print media was easier to produce, and books and pamphlets could be shared crazy fast – فجأة، أصبح إنتاج الوسائط المطبوعة أسهل، وأصبح من الممكن مشاركة الكتب والكتيبات بسرعة جنونية -

well, as fast as your fastest horse could go, this was the 15th century.

As media became cheaper, more people had the means to become literate.

For people in power, this was a huge problem.

It's much easier for a government to control or persuade their subjects with the word of law when most of them can't read. من الأسهل بكثير على الحكومة أن تسيطر على رعاياها أو تقنعهم بكلمة القانون عندما يكون معظمهم لا يعرفون القراءة. ほとんどの人が読めない場合、政府が法の言葉で彼らの主題を制御または説得することははるかに簡単です.

Organized religion had a similar problem. 組織化された宗教にも同様の問題がありました。

Before the printing press was invented, most of the church-going public couldn't even read the Bible; they relied on the clergy to interpret it. قبل اختراع المطبعة، لم يكن معظم مرتادي الكنيسة قادرين على قراءة الكتاب المقدس، وكانوا يعتمدون على رجال الدين لتفسيره. 印刷機が発明される前は、教会に通う大衆のほとんどは聖書を読むことさえできませんでした。彼らはそれを解釈するために聖職者に頼っていました。

In 1517, German theologian Martin Luther started pushing the buttons of the Roman Catholic Church by publishing his 95 Theses. في عام 1517، بدأ عالم اللاهوت الألماني مارتن لوثر في الضغط على الكنيسة الكاثوليكية الرومانية من خلال نشر أطروحاته الـ 95. 1517 年、ドイツの神学者マルティン ルターは、95 か条の論題を発表して、ローマ カトリック教会のボタンを押し始めました。

He claimed the church didn't and shouldn't have the only power to interpret scripture. |||||||||||||الكتاب المقدس وادعى أن الكنيسة ليس لها، ولا ينبغي لها، أن يكون لها السلطة الوحيدة في تفسير الكتاب المقدس.

He even translated the Bible from Latin to German to grant access to everyday people.

The idea that suddenly parishioners could interpret the Bible for themselves was a major shake-up. كانت فكرة أن يتمكن أبناء الرعية فجأة من تفسير الكتاب المقدس بأنفسهم بمثابة هزة كبرى.

His revelations eventually led to the Protestant Reformation and a democratization of religion in the West. |إعلاناته|||||||||||||| وقد أدت اكتشافاته في نهاية المطاف إلى الإصلاح البروتستانتي وإضفاء الطابع الديمقراطي على الدين في الغرب. 彼の啓示は、最終的にプロテスタントの宗教改革と西洋における宗教の民主化につながりました。

(Though, Luther's impact wasn't all roses – today his more antisemitic views are pretty hard to stomach.) (ومع ذلك، لم يكن تأثير لوثر وردياً بالكامل ــ فاليوم أصبحت آراؤه الأكثر معاداة للسامية من الصعب جداً تقبلها.) (しかし、ルターの影響はすべてバラ色ではありませんでした。今日、彼のより反ユダヤ主義的な見解は非常に腹立たしいものです。)

The history of media literacy closely follows the history of media technology – with each new invention, discussions and fears follow. メディア リテラシーの歴史は、メディア テクノロジーの歴史に密接に従っています。それぞれの新しい発明、議論、および恐怖が続きます。 Medya okuryazarlığının tarihi, medya teknolojisinin tarihini yakından takip eder - her yeni icatla birlikte tartışmalar ve korkular da bunu takip eder.

Just as Plato was wary of the written word, government and religious leaders were very wary of the printed word.

Those in power wanted to be gatekeepers for information – and prohibiting access to media, of course, makes media literacy impossible. لقد أراد أصحاب السلطة أن يكونوا حراساً للمعلومات - ومنع الوصول إلى وسائل الإعلام، بطبيعة الحال، يجعل محو الأمية الإعلامية مستحيلاً. 権力者は情報のゲートキーパーになりたがっていました。もちろん、メディアへのアクセスを禁止することは、メディア リテラシーを不可能にします。

Media literacy really becomes important three centuries later, with a new medium – the world's first MASS media: the newspaper.

Publications of local news date back to Plato's era. ローカル ニュースの発行は、プラトンの時代にさかのぼります。

But the type we think of today – a regularly published document quickly and cheaply covering major events for the masses – didn't really form until the 17th century. しかし、今日私たちが考えるタイプの文書 (大衆向けの主要な出来事を迅速かつ安価にカバーする、定期的に発行される文書) は、17 世紀になるまで実際には形成されませんでした。

And at first, no surprise, most of them were government-controlled. そして最初は驚くことではありませんでしたが、それらのほとんどは政府の管理下にありました。

But as the print media industry began to take shape, people fought for a free press. しかし、活字メディア産業が形成され始めると、人々は報道の自由を求めて戦った。

This was especially true in the American colonies, where the struggle for an independent press was tied up with their struggle for freedom from British control. وكان هذا صحيحا بشكل خاص في المستعمرات الأمريكية، حيث ارتبط النضال من أجل استقلال الصحافة بنضالها من أجل التحرر من السيطرة البريطانية. This was especially true in the American colonies, where the struggle for an independent press was tied up with their struggle for freedom from British control. これは、アメリカの植民地で特に当てはまりました。そこでは、独立した報道機関を求める闘争が、英国の支配からの自由を求める闘争と結びついていました。 Bu durum özellikle bağımsız bir basın için verilen mücadelenin İngiliz kontrolünden kurtulmak için verilen mücadeleyle bağlantılı olduğu Amerikan kolonileri için geçerliydi.

By the early 1800's the newspaper begins to become a democratizing force. 1800 年代初頭までに、新聞は民主化の力になり始めました。

This is the era of the Penny Press. هذا هو عصر الصحافة البنسية. ペニープレスの時代です。

Called the Penny Press because they cost – you guessed it – a penny, these papers were incredibly popular. ペニー プレスと呼ばれたのは、費用が 1 ペニーだったからです。

They spread like wildfire, especially among the middle and lower classes. それらは野火のように広がり、特に中流階級と下層階級の間で顕著です。

Suddenly, anyone, even an unlikely street kid without two pennies to rub together could be in the know and feel like they were King of the World! فجأة، أصبح بإمكان أي شخص، حتى طفل الشارع الذي لا يملك فلسين ليفركهما معًا، أن يعرف الحقيقة ويشعر وكأنه ملك العالم! 突然、誰もが、2 セント硬貨を持っていないありそうもないストリート キッズでさえも、知っており、世界の王様のように感じることができます! Birdenbire herkes, hatta iki kuruş parası olmayan sıradan bir sokak çocuğu bile bilgi sahibi olabilir ve kendini dünyanın kralı gibi hissedebilirdi!

Newspapers weren't just about educating the masses. 新聞は大衆を教育するだけのものではありませんでした。

They were also about making lots of money.

Penny paper owner Benjamin H. Day, printed this motto atop every issue of The New York Sun: قام مالك صحيفة بيني، بنيامين إتش داي، بطباعة هذا الشعار أعلى كل إصدار من صحيفة نيويورك صن: ペニー紙の所有者であるベンジャミン H. デイは、このモットーを The New York Sun の各号に掲載しました。

"The object of this paper is to lay before the public, at a price within the means of every one, "الغرض من هذه الورقة هو أن نضع أمام الجمهور، بسعر في متناول الجميع، 「この論文の目的は、誰もが手にできる範囲の価格で、公衆の前に置くことです。

all the news of the day, and at the same time offer an advantageous medium for advertisements." その日のすべてのニュースを表示すると同時に、有利な広告媒体を提供します。」

By the mid 1800's, the penny presses were making so much money from ads that people worried about publishers choosing profit over truth. بحلول منتصف القرن التاسع عشر، كانت مطابع البنس تجني الكثير من المال من الإعلانات، مما أثار قلق الناس بشأن اختيار الناشرين للربح على الحقيقة. 1800 年代半ばまでに、ペニー プレスは広告から非常に多くの利益を上げていたため、出版社が真実よりも利益を優先するのではないかと人々が心配していました。

The more publishers relied on advertising revenue to pay the bills, the more sensational papers became. كلما اعتمد الناشرون على عائدات الإعلانات لدفع الفواتير، أصبحت الصحف أكثر إثارة. 出版社が請求書の支払いを広告収入に頼るほど、新聞はセンセーショナルになりました。

This trend came to a head around the turn of the 20th century. この傾向は、20 世紀の変わり目に頭角を現しました。 Bu eğilim 20. yüzyılın başlarında zirveye ulaşmıştır.

In the late 1890's, Joseph Pulitzer (Pulitzer like the Prize), a self-made, traditional newspaper man who owned the New York World, 1890 年代後半、ジョセフ ピューリッツァー (ピューリッツァーはプライズのような人物) は、ニューヨーク ワールドを所有していた自作の伝統的な新聞記者であり、

and William Randolph Hearst, a young mining heir who wanted to emulate Pulitzer and owned the New York Journal, went head to head. وكان ويليام راندولف هيرست، الوريث الشاب لشركة التعدين والذي أراد محاكاة بوليتزر وكان مالك صحيفة نيويورك جورنال، يتنافسان وجهاً لوجه. ウィリアム・ランドルフ・ハーストは、ピューリッツァーをエミュレートしたいと考え、ニューヨーク・ジャーナルを所有していた若い鉱業相続人でした。

They both wanted their papers in as many hands as humanly possible to attract bigger and better advertisers. 彼らは両方とも、より大きくより良い広告主を引き付けるために、人間的に可能な限り多くの人に論文を届けたいと考えていました.

The two papers began ramping up their stories, focusing less on getting the facts straight and more on getting more readers and more cash. وبدأت الصحيفتان في تكثيف قصصهما، مع التركيز بشكل أقل على الحصول على الحقائق وبشكل أكبر على جذب المزيد من القراء والمزيد من الأموال.

This became known as Yellow Journalism.

Yellow journalists used bold, scary or misleading headlines; faked interviews and exaggerated stories; استخدم الصحفيون الأصفر عناوين جريئة أو مخيفة أو مضللة؛ ومقابلات مزيفة وقصص مبالغ فيها؛ 黄色のジャーナリストは、大胆で恐ろしい、または誤解を招くような見出しを使用しました。偽のインタビューと誇張された話。

and used lots of splashy pictures and illustrations, and did anything else they could do to sell a paper. واستخدموا الكثير من الصور والرسوم التوضيحية المبهرة، وفعلوا أي شيء آخر يمكنهم فعله لبيع الصحيفة.

They prioritized sensationalism over professionalism and journalistic ethics.

They thrived on scandals, sports, crime, and self-promotion. لقد ازدهروا في الفضائح، والرياضة، والجريمة، والدعاية الذاتية.

Good thing we don't have to worry about that kind of thing today. من الجيد أننا لا نحتاج إلى القلق بشأن هذا النوع من الأشياء اليوم. 幸いなことに、今日はそのようなことを心配する必要はありません。

Let's head into the Thought Bubble for a closer look.

Here we have a classic example from the peak of yellow journalism. وهنا لدينا مثال كلاسيكي من ذروة الصحافة الصفراء.

This article is from Pulitzer's The New York World, published in February 1898.

The main front page story is about the sinking of a U.S. battleship, the Maine, in Havana Harbor a few days earlier. 主要な 1 面の記事は、数日前にハバナ港で撃沈された米国の戦艦メイン号に関するものです。

Cuba, which was colonised by Spain, was in the middle of a revolution.

The U.S.S. Maine was there as a show of power to protect U.S. interests in Cuban independence. USSメインは、キューバの独立における米国の利益を保護する力のショーとしてそこにいました。

But it was also a gesture to ease tensions that were growing between the U.S. and Spain.

Then suddenly, in the middle of the night February 15, an explosion tore apart the Maine. そして突然、2月15日の真夜中に、爆発がメインを引き裂いた。

It sunk, killing 260 men.

Let's take a look at this headline about the sinking.

“Maine Explosion Caused By Bomb or Torpedo?” question mark

Well that's not a suspicious use of punctuation or anything. それは句読点などの不審な使用ではありません。

Even today, the cause of the Maine's sinking is unclear. 今日でもメイン号沈没の原因は不明です。

A naval inquiry held in 1898 concluded a mine laid in the harbor had exploded. 1898 年に行われた海軍の調査では、港に敷設された機雷が爆発したと結論付けられました。

But today, some experts believe the explosion was internal, caused by a coal bunker fire. しかし今日、一部の専門家は、爆発は石炭バンカーの火災によって引き起こされた内部で発生したと考えています。

EIther way, two days later in 1898, no one knew what happened. いずれにせよ、2 日後の 1898 年には、何が起こったのか誰も知りませんでした。

But Pulitzer's paper didn't hesitate before taking a guess. しかし、ピューリッツァーの論文は、推測する前に躊躇しませんでした。

During their stand-off, both Pulitzer and Hearst stoked tensions between the U.S. and Spain to sell papers. 対立の間、ピューリッツァーとハーストの両方が、米国とスペインの間の緊張を煽り、新聞を売りました。

With this headline the New York World helped to spread rumors about enemy involvement in the sinking. この見出しで、ニューヨーク・ワールドは、沈没への敵の関与についての噂を広めるのに役立ちました.

Notice the huge, ginormous illustration. 巨大で巨大なイラストに注目してください。

It takes up nearly the whole page!

This visual re-telling of the explosion – complete with bodies strewn around and flames shooting into the air – is so dramatic. 爆発のこの視覚的な再話 – 死体が散らばり、炎が空中に発射される – はとても劇的です. Etrafa saçılan cesetler ve havaya fırlayan alevlerle tamamlanan patlamanın bu görsel yeniden anlatımı çok dramatik.

Since the paper didn't have a photograph of the event, they dramatized it with a gory graphic to grab your attention.

Finally, take a look at the subheadlines (often called the “deck” of a story). 最後に、小見出し (記事の「デッキ」と呼ばれることが多い) を見てみましょう。

They're full of equally dramatic tales from the scene of the supposed crime. それらは、想定される犯罪現場からの同様に劇的な物語でいっぱいです.

But if you look closely, the writing signals they're just feeding the rumor mill. しかし、よく見ると、書き込みは、彼らがただ噂を流しているだけであることを示しています.

The “facts” the article claims are really just suggestions and overheard talk, with no solid confirmed information. 記事が主張する「事実」は、実際には単なる提案と耳にした話であり、確実な確認情報はありません.

Thanks Thought Bubble. ありがとう思考バブル。

You can see from this example that yellow journalism isn't trying to sell truth and facts. この例からわかるように、イエロー ジャーナリズムは真実や事実を売り込もうとしているわけではありません。

It sells a story.

By taking a closer look, we discover strategies publishers use to entertain or distract us – like staying away from the facts and leaning into drama. よく見てみると、パブリッシャーが私たちを楽しませたり気を散らしたりするために使用している戦略を発見できます。たとえば、事実から離れたり、ドラマに傾倒したりします。

The race to sell as many papers as possible was – and still is – a race to the bottom. できるだけ多くの紙を売るための競争は、今も昔も底辺への競争でした。

And publishers know all too well how to make a buck from a good story. そして出版社は、良い記事からお金を稼ぐ方法をよく知っています。

(And in case you're wondering:

They called it Yellow Journalism because Pulitzer and Hearst's papers fought over which one would print a popular comic called The Yellow Kid. 彼らはそれをイエロー・ジャーナリズムと呼んだ。なぜならピューリッツァーとハーストの新聞がどちらがイエロー・キッドと呼ばれる人気コミックを印刷するかで争ったからである。

It was a strange time.)

Yellow Journalism, then and now, helps remind us of those ancient questions – what happens when we rely on media?

Should everyone have access to it? 誰もがアクセスできるようにする必要がありますか?

What happens if that access is exploited? そのアクセスが悪用されるとどうなりますか?

Media literacy is nothing new, but it's adapting and changing all the time.

Where media literacy once required a mastery of language and a quill, かつてメディア リテラシーには語学と羽ペンの習熟が必要でしたが、 Medya okuryazarlığı bir zamanlar dile hakimiyet ve tüy kalem gerektiriyordu,

the age of the penny press required the ability to analyze headlines at a glance and tell truth from sensationalism. ペニープレスの時代には、見出しを一目で分析し、センセーショナリズムから真実を伝える能力が必要でした.

With every new medium, a new set of skills is needed to navigate it all – and we haven't even gotten to TV. 新しいメディアが登場するたびに、すべてをナビゲートするための新しい一連のスキルが必要になりますが、私たちはテレビにさえ到達していません. Her yeni mecra ile birlikte, tüm bu mecralarda gezinmek için yeni bir dizi beceri gerekiyor - ve daha televizyona bile gelmedik.

That's for next time, during The History of Media Literacy Part II.

For now, I'm Jay Smooth. We'll see you next week. 今のところ、私はジェイ・スムースです。また来週お会いしましょう。

Crash Course Media Literacy is filmed in the Dr. Cheryl C. Kinney Studio in Missoula, MT.

It's made with the help of all of these nice people, and our animation team is Thought Cafe. この素晴らしい人々の助けを借りて作られています。私たちのアニメーションチームはThought Cafeです。

Crash Course is a Complexly production.

If you want to imagining the world complexly with us, check out some of our other channels like Eons, Animal Wonders, and SciShow Psych.

If you'd like to keep Crash Course free for everyone, forever, you can support the series at Patreon,

a crowdfunding platform that allows you to support the content you love.

Thank you to all of our patrons for making Crash Course possible with their continued support. 継続的なご支援でクラッシュコースを可能にしてくれたすべての常連客に感謝します。