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Lo Que Mcluhan No Predijo Versión final revisada 1/10/2013 Lo que MacLuhan no predijo Coordinador: Eduardo Andrés Vizer ASAEC (Asoc. Argentina de Estudios Canadienses) 1 INDICE PRESENTACIÓN Eduardo Vizer PRÓLOGO. Una cuestión epistemológica Derrick de Kerckhove McLuhan, indispensable y complejo Octavio Islas 15 La caja de Pandora: tendencias y paradojas de las Tic Eduardo A. Vizer & Helenice Carvalho 32 La Actualidad de McLuhan para Pensar la Comunicación Digital Cosette Castro 48 Sujetos híbridos e historia no-lineal La continuidad de los media por otros medios Luis Baggiolini 56 Medios Sociales. ¿Herramienta de la revolución? André Lemos 65 Habitar. Revisitando el medio mcluhaniano. Sergio Roncallo 76 Twitter como medium mcluhaniano: el proceso de apropiación de los interactuantes en los medios sociales digitales Eugenia M. R. Barichello & Luciana M. Carvalho 87 Marshall McLuhan en el nuevo milenio. Notas para el abordaje de la relación entre cultura, tecnología y comunicación. Ricardo Diviani 97 Tecnologías y cine digital. Repensando a McLuhan en el siglo XXI. Susana Sel 106 Marshall McLuhan: Comentarios para una epistemología de la tecnología Sandra Valdettaro 119 Aproximaciones sobre la cultura libre y el acceso al conocimiento en la era digital Silvia L. Martínez 137 Emancipación digital y desarrollo local en el Brasil Gilson Schwartz 145 La influencia de Sigmund Freud en el pensamiento de Marshall McLuhan Adriana Braga & Robert K. Logan 158 2 McLuhan nunca previó la existencia de las redes sociales Bernard Dagenais 168 El ojo de dios: conectados y vigilados. Los medios como ecología del poder Eduardo A. Vizer & Helenice Carvalho 173 EPÍLOGO McLuhan, El último pensador genial de la era del fuego Hervé Fischer 188 3 PRESENTACIÓN Dada la amplia repercusión y los comentarios sumamente positivos que despertó la primera versión de este libro –en 4 idiomas diferentes-, debemos un reconocimiento especial a la ex editora de la Crujía (Silvia Quel) por insistir en una segunda publicación, totalmente en castellano. La primera edición de este libro sobre McLuhan fue multilingüe y babélica: en castellano, portugués, inglés y francés, de modo que una edición totalmente en castellano tendrá una presentación mas coherente desde la perspectiva de los lectores. Quiero agradecer la invitación de Beatriz Ventura y la embajada de Canadá en Buenos Aires para la publicación de la 1ª edición de este libro, así como su anuencia para esta 2ª edición. Beatriz es la esforzada y brillante Agregada Cultural de la embajada de Canadá en Argentina, amiga desde el año 1989 en que a mi vuelta del Canadá se me ofreció crear el Centro Argentino Canadiense en la Universidad de Buenos Aires, en donde consideré al Centro de Estudios Avanzados un ámbito apropiado para su implantación original entre fines de 1989 y 1990. Agradezco especialmente a Alicia Garro y Ana Pfeiffer -responsables de la dirección del Centro- por su inestimable ayuda en la traducción y en el extenuante trabajo de articular y mantener viva la conexión entre los autores-investigadores que he invitado a participar en este libro. Éste fue un trabajo laborioso, ya que implicó mantener un contacto permanente con los 19 autores de 6 países y 4 lenguas diferentes que participan de este homenaje a McLuhan a 100 años de su nacimiento (en 1911). «Lo que McLuhan no predijo», a pesar de que el título –sugerido por Beatriz– pareciera implicar cierta limitación a sus ideas, intuiciones, propuestas y ‘profecías’, representa en realidad un homenaje a quien abrió –siguiendo con originalidad a su maestro McInnis- líneas de análisis y reflexión intuitivas y totalmente nuevas para abordar y construir desde perspectivas diferentes a las tradicionales, un campo de estudio reflexivo sobre las implicancias de las tecnologías y los medios de comunicación. El fue mucho más allá de las limitaciones de los estudios de contenido y de los ‘efectos de los medios’ en que se centraban las investigaciones de la sociología funcionalista de posguerra. La novedad de sus propuestas despertó resistencias, rechazos y negación hasta en la propia Universidad de Toronto donde desarrolló sus trabajos originales y donde fundara (en una caballeriza cedida por la propia universidad) lo que actualmente se conoce como Centro McLuhan. A partir de la Primera Guerra Mundial, la aparición del cine, luego la radio y la televisión, encuadraron –y limitaron- las preocupaciones de los investigadores a lo que ahora entendemos como solo una primera etapa de un proceso -ya histórico– de evolución de los medios de comunicación y las tecnologías de información y comunicación. El gran campo de análisis que se nos abre ahora es el de la (hiper) mediatización de las sociedades, con la digitalización y las nanotecnologías aplicadas a todos los órdenes de la vida social. Observamos este proceso de penetración y mediación de los dispositivos tecnoinformacionales tanto en el nivel micro en que las tecnologías permiten vigilar y controlar funciones biológicas, pasando por el nivel de las relaciones interpersonales, hasta las redes y los procesos sociales, políticos y económicos de una globalización que sería imposible –e impensable– sin las Tecnologías de la Información y la Comunicación (TIC). 4 Es comprensible y hasta lógico que hace medio siglo atrás McLuhan reflexionase a partir de metáforas ‘frías y calientes’ sobre la electricidad y la energía, sobre la radio, la televisión y la prensa, las dos primeras como tecnologías paradigmáticas del siglo XX (la información, la computación binaria y la digitalización aún no ‘ocupaban’ nuestras mentes ni nuestras fantasías). Pero su genialidad estriba en ir más allá de los medios como objetos de análisis, para sentar las bases de un paradigma profundamente intuitivo sobre la naturaleza ecológica, evolutiva y social de las tecnologías (a pesar de las críticas de reduccionismo a que se lo sometió toda su vida, como un aparente –pero no declarado- defensor del determinismo tecnológico). Planteó una visión original sobre las transformaciones ‘ecológicas’ que se producen en el entretejido complejo de las tecnologías con los procesos de percepción, con el mundo de la vida cotidiana y los procesos sociales. Con el tiempo -y con investigación– se verá hasta que punto sus ideas marcaron al siglo XX, y pudieron ayudar a desarrollar el conocimiento sobre las complejidades de nuestras realidades mediatizadas y las nuevas ciberculturas post- mediáticas de naturaleza tecnológica en permanente expansión. Es sobre el horizonte de la segunda mitad del siglo XX que McLuhan construye sus ‘profecías’ sobre las tecnologías, aún movilizadas por la energía y los medios ‘eléctricos’ de comunicación. En esta segunda década del siglo XXI, parece que nadie se anima ya a enunciar profecías más audaces. La propia realidad cotidiana constituye ya un ambiente mediatizado por dispositivos de información que escapan a nuestro control; un mundo de posibilidades y fantasías accesibles y consumibles por mercados ávidos y una propaganda que las realimenta, una utopía de conectividad permanente y la omnipresencia de dispositivos técnicos que sobrepasan cualquier imaginación pasada. Las profecías en la presente Sociedad de la Información –a pesar de la sofisticación y los logros de nuestra Cultura Tecnológica-, son paradojalmente en el presente mucho más modestas que en los tiempos de McLuhan. No las encontramos en libros de fantasía científica sino en los noticieros de la televisión y las páginas especializadas en divulgación de nuevos productos y dispositivos que llenan las estanterías para la venta en mercados de consumo insaciables por innovaciones y novedades. Mas que profecías, lo que alimenta el complejo tecno-informacional y económico, la publicidad comercial y la propaganda velada sobre el futuro ‘liberador’ de la tecnología, son las expectativas milenaristas –a veces algo ingenuas y utópicas- sobre un control ‘racional’ del futuro de la humanidad, sin tomar en cuenta las dimensiones del poder y el control asociadas a la omnipresencia de las tecnologías. Éstas –parodiando a Esopo- pueden multiplicar las lenguas y las extensiones de la expresión humana, pero también pueden operar como un Ojo omnipresente que nunca se cierra (como se presenta en el último capítulo del libro). Cuando McLuhan propone la tesis de los medios como ‘extensión humana’, no debemos descuidar las nefastas posibilidades de una relación inversa: los seres humanos como ‘extensión’ –o apéndice- de dispositivos tecnológicos inteligentes programados para el condicionamiento y el control. Mcluhan no pudo prever los avances actuales de las tecnologías tecnoinformacionales, pero nos dejó pistas indelebles para una perspectiva diferente de pensar las relaciones entre tecnología, cultura y sociedad. !Buena lectura! Eduardo Andrés Vizer Porto Alegre, octubre 2013. 5 Prólogo Una cuestión epistemológica Derrick de Kerckhove En el año 1968 yo era alumno de McLuhan, luego su traductor para el francés en 1970 y un colaborador ocasional entre 1970 y 1980. Trabajamos juntos en la traducción de Cliché to Archetype (Du cliché à l’archétype, Paris: Denoel, 1972) y comencé a escribir con él y su asociado Barrington Nevitt la traducción de Take Today: the Executive as Drop-out (New York: Harcourt, Brace, Jovanovich, 1974), pero eventualmente los editores franceses abandonaron el proyecto, hallando sus contenidos difíciles para su tipo de audiencia (lectores). Pero la verdadera historia es que mientras teníamos un buen intercambio de inquietudes intelectuales, aparte del hecho de que él era padrino de mi primer hijo,
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