If you are literate today, it does not mean you can write — not even close to it in many cases. But if you were literate in 1863, even if you could not spell, you often could write descriptively and meaningfully. In the century and a half since, we have evolved from word to image creatures, devaluing the power of the written word and turning ourselves into a species of short gazers, focused on the emotions of the moment rather than the contemplative thoughts about consequences and meaning of our actions. Many everyday writers in the mid-19th century were far more contemplative, far more likely to contextualize the long-term meaning of their actions. They meticulously observed and carefully described because, although photography was the hot new medium during the Civil War, words remained the dominant way of communicating thought, memory, aspiration, hope.
Raasch’s theory is not a new one. Back in the 1980’s, when Internet was still in its primordial days and television was king, Neil Postman wrote Amusing Ourselves to Death. His book cautioned against the developing “Age of Show Business,” fed by television’s sensory, visual medium.
Postman believed three “ages” were prominent throughout information’s history: first, ancient oral cultures encouraged the preservation of information through spoken records and stories. When the printing press and writing became more prominent, oral cultures dissolved into the “Age of Exposition”: a time when written records were perceived as holding the greatest truth. Then as photography and videography developed, media began to change again—for the worse. Postman believed we would lose more than writing ability in the wake of the entertainment era: he warned of a depleting mental and emotional capacity. He believed we would become as obsessed with pleasure as the humans in Aldous Huxley’s Brave New World. Postman’s descriptions of distracted, sensationalistic consumers relate well to Raasch’s “species of short gazers.”
We can only imagine what Postman would have said about the Internet; perhaps Raasch gives us a taste when he describes it as “the Great Din”: “Today, throwing barbs and brickbats into the Great Din of the Internet has become as second nature as breathing … The Great Din requires no forethought, no real calculation of purpose or result, no contemplative brake, no need to seek angles or views beyond those that reaffirm or reassure what we think right now.”
Is this truly the future of media? Will we lose any true, deep, thoughtful communication in its havoc of pixels and pictures?
One interesting counter-opinion comes from former Daily Beast editor Tina Brown. Having recently left the world of journalism for event production, Brown has told reporters that she no longer reads magazines herself—in fact, she thinks “the whole writing fad is so twentieth century” (in the words of New York Magazine). But rather than warning of impending havoc and din, Brown calls people back to oral communication: “I think you can have more satisfaction from live conversations,” she said, adding that we are “going back to oral culture where the written word will be less relevant.”
If we experience the “death of writing,” as Rassch puts it, could we come full-circle and return to the age of oral communication? Will grandfathers sit down with their grandchildren and tell them stories, like our ancestors so long ago? One can only hope; but if such an experience were truly to flower from “The Great Din,” it would be rather surprising.