Treatment Of Youth In The Media example essay topic

Moral Panics are times when the media emphasises the threat of certain groups against the good order of society. The result of these panics is, as Cohen (1972) states, the emergence of people that become defined as a threat to society's values. Cohen (1972) discusses the relationship between the media and these panics. He states that the treatment of youth in the media is the main creation of these panics. However this argument is inadequate as it fails to address the complexity of the issue. Cohen (1972) does point out that it is the information the media provides that can cause panic.

However Cohen (1972) only looks at the effect this information has on the treatment of youth. Cohen's (1972) argument is weak as he fails to make the point that information from the media can create panic about any group. Although his argument does make a strong point, Cohen (1972) fails to delve beyond youth and make the connection between racial segregation and panic. He fails to provide a comprehensive discussion on all features of panic. Cohen's (1972) argument lies in youth being perceived as unruly and out of control by the media. Cohen (1972) notes that the mass hysteria it can create is important to the growth and survival of the media.

The media frenzy can have a snowballing effect, with the original story breeding new stories as it develops. This is important to the media industry as it keeps the attention and interest of the audience. Therefore it can be seen that the treatment of youth in the media is often in order to create stories, not to reveal them. By treating youth groups as unruly and out of control, anxiety spreads. Society turns to the media for the reassurance and information they need to cease this feeling.

However Cohen (1972) fails to note that this occurs in relation to all panics. Berman (1987) sees this as a result of the declining social influence of other institutions, such as the church. People now turn to the media for social information and reassurance. Thus the media's influence on society is strengthened. This can be seen in the Paxton case in which A Current Affair on channel 9 created a moral panic over three unemployed teenagers. The panic surrounded the degradation of today's youth and the subsequent threat to the good order of society.

The program made the case that the whole of Australia was outraged that these 'dole bludgers' would not seek employment. Media watch revealed that the Paxton kids were never offered jobs at all. ACA created this moral panic and used the Paxton's as pawns in order to support the line of the story and to possibly boost the rating of the show. The way in which groups are typecast by society is due to the nature of the information the media provides on their behaviour (Cohen 1972).

The continued monopoly of media resources (Cunningham and Turner. 1997) has lead to one media outlet churning out the same second hand information as another. Cohen (1972) is correct in his argument that even these second hand snippets are enough to create moral panic in society. The information the media puts forth about youth is often related to acts of deviance. This makes people weary of all youth and Cohen (1972, p. 18) is correct in his argument that this leads to the separation of youth from society. Thus the media shapes the audiences perception of all youth.

If the knowledge received is restricted to acts of deviance, the perceptions created will be based on this knowledge. Cohen fails to acknowledge that this can apply to other groups within society. Berman is correct in his assumption that we receive enormous amounts of social information through the media. (1987).

We are told what is socially acceptable and, in the Paxton case, what is not. In the Australian media aboriginal representation barely exists and the inclusion exclusion that Hartley (1992) notes is predominate. The social information that is presented about aboriginal issues are often one sided, and from a white perspective. When aboriginals are represented it is often in connection to welfare and crime related stories. With this type of information it is hard for the audience to form rounded opinions of aboriginal culture. The information that is presented formulates stereotypes and typecasts the entire aboriginal race.

Once again Cohen has failed to address this problem. Cultural boundaries are an important part of panic as anxiety is easily bred out of prejudice. Roberts (1971) found that the media also treats blacks in stereotypical ways. He found that the majority of black appearances in the media were also in relation to crime. Due to the age of his findings many may have the tendency to dismiss them as irrelevant. However he found a trend that is still prevalent today.

He indicated that the lack of positive Negro representation could indicate them as folk devils. Berry (1980) supports this argument in that The type of image can increase stereotyped thinking in whites and further demonstrate to blacks that their community and life style are to be devalued The portrayal of aborigines in the media highlights the moral issue of "theydom" and "wedom". As seen above, the media creates a binary separation by highlighting the differences between "us" and "them". The concept of theydom and wedom is based on the fact that "they" constitutes anyone who is not "we".

This is not restricted to aborigines and can be applied to any group. Hartley raises a good point that the only thing that all aboriginals have in common is that they are not "we". They are not white Australians and are not what the media calls " the general population". This concept of theydom is an important aspect of moral panics. For the media to successfully create a panic the audience must feel a threat from "them". The "us" and " them " factor creates a binary separation of society where people must fit into a category.

Once the media defines a category it is often hard for the stereotype to be dismantled. Groups become typecast within society due to the definition they have been assigned by the media (as can be seen in both aboriginal and black minority groups). Berry (1980) claims that the white dominance of the media has caused this negative typecasting and moral panic. To support his argument he cites Margaret Butcher (1973).

She claimed Mass media have been staffed primarily by white middle class journalists who purposely or unconsciously communicate bias much more respectful of whites and white culture. (p 202) However these assumptions are far from secure. It is hard to blame a handful of white executives for the creation of stereotypes and prejudices. Despite it's weaknesses Berman does provide a valid argument. He argues that the media's attitude towards these groups intensify's white prejudices and segregation of society. As has been shown the larger the separation between 'us' and 'them' the easier it is to create a moral panic. By segregating society groups become increasingly sensitive and any threat can inflame panic.

Jones and Jones (1999) created a model for the progression of moral panic. The model is simplistic and fails to recognise the complexity of the issue. The model fails to acknowledge that panic can be bred from a single person or the media itself. Apart from the models weaknesses it does provide a valid overview of progression. The model does highlight that the media must find the initial act "interesting". Jones and Jones back up Cohen's argument that the media searches for similar stories, heightening the panic as it snowballs.

It can be argued that not all panics will take the path outlined by the model. Not all will result in greater social control or new legislation. Although the model provides a good overview of panic it simplifies the complex reactions. The model fails to acknowledge the overlapping causes of moral panic or leave room for alternative paths.