2010年1月18日
2009年9月12日
Social Media Revolution
Computer-mediated Communication (CMC), actually, has already developed maturely. A large population of people are familiar with CMC. The phenomena of groupness, conformity and polarization are not infrequent in social media. In fact, the successful one has formed the sense of belonging to the virtual community, just like a community in the real society.
2009年8月8日
2009年6月22日
Media Ethics and Literacy
Lee Wing Fai, 2009 (HKMediaEd.net)
Lecture Materials of Media Ethics and Literacy,
SCS, CUHK
Lecture 1 Introduction: Understanding Media
Lecture 2 Journalism as Ethics 1
Lecture 3 Journalism as Ethics 2
Lecture 4 Journalism as Ethics 3 - Photojournalism
Lecture 5 Advertising Ethics - How images talk?
Lecture 6 Advertising Ethics & Literacy
Lecture 7 Ethics around Media Technology - How New Media affect Traditional Media
Lecture 8 Interpretation of Hong Kong Film Industry
Lecture 9 Mass Media, New Media and Civil Society
Lecture 10 Internet Addiction and Online Games
Lecture 11a Google Searching Tips
Lecture 11b New media, IPR and Civic Participation
Lecture 1 Introduction: Understanding Media
Lecture 2 Journalism as Ethics 1
Lecture 3 Journalism as Ethics 2
Lecture 4 Journalism as Ethics 3 - Photojournalism
Lecture 5 Advertising Ethics - How images talk?
Lecture 6 Advertising Ethics & Literacy
Lecture 7 Ethics around Media Technology - How New Media affect Traditional Media
Lecture 8 Interpretation of Hong Kong Film Industry
Lecture 9 Mass Media, New Media and Civil Society
Lecture 10 Internet Addiction and Online Games
Lecture 11a Google Searching Tips
Lecture 11b New media, IPR and Civic Participation
2009年5月18日
《未央歌》評論
鄺保威的獨立電影《未央歌》試圖探討漸漸失傳的廣東音樂「地水南音」，再配以一段現代愛情故事作的包裝，來個古今融合，我覺得是一個頗為新穎的題材。但傳統與現代的融合，也是一個挑戰性甚高的題材，很容易兩面不討好。 電影的文藝表現手法其實頗為納悶，電影的緩慢節奏不竟不是香港人所慣看和容易接受的類型。所以，本片以獨立電影的形式拍攝是較有發展空間的。影片採用了插敍的方式描述過去與現在，時空交錯，尚算處理得宜。 的而且確，「地水南音」就是電影的主軸音樂，基本上支配了電影的主調旋律，其他的配樂和音效反為不太明顯。可能電影其中最成功的地方便是推廣了唐小燕和「地水南音」，使大家也多留意了這種音樂和文化遺產。 而本片的燈光則較為昏暗，唯色彩與攝影則甚講究；室內的色彩隨着主角的心情而變化，有點象徵意味。 演員方面，可能是男女主角俱不是專業演員(王貽興及麻一葦)，可是劇本內卻有多場的內心戲。顯然地，他們的演技仍較新嫩，演出未夠細膩。但在資源有限的小本經營下，演員們都是盡了最大努力吧！ 整體而言，導演與劇組成員，花了很長久的時間，刪剪修改；在有限的資源下仍堅持獨特的燈光、色彩與攝影等符號美學，很值的欣賞。 文：李榮輝
2009年4月23日
Chicken Ala Carte
This film is about the hunger and poverty brought about by Globalization. There are 10,000 people dying everyday due to hunger and malnutrition. This short film shows a forgotten portion of the society.
2008年11月4日
天后寶誕
每年農曆三月二十三日天后寶誕，元朗的十八條村都會準備不同及具有傳統特色的表演節目。其中最為觸目的莫過於是舞龍、醒獅和那些裝飾得美侖美奐的大型花牌巡遊。鄉民們都會一早到場，進行大大小小的準備。
由於元朗區內有很多社團地區勢力，為防在巡遊中有人借故示威或生事，警方都不敢怠慢，嚴陣以待，還增撥新界各區的警隊，加強警力，監視群眾。
雖然天后寶誕是一個傳統的節日，但很多年輕人都會參加各項表演活動，而且不比老一輩的人遜色；舞龍、醒獅、奏樂和巡游隊伍中都不乏青年人甚至小朋友的參與。
中外的遊客和觀眾們都看得津津樂道，可是巡遊過後，滿目瘡痍的景象卻使這個傳統節日巡遊蒙上一些污點。
2008年11月3日
Goodbye Kai Tak
Recently, I have just tidied up my works taken by my old SLR camera (EOS30). I find most of the original films have got lost. If I don't scan the pics for keeping records, the photos will have the same fate. The first round is "Goodbye Kai Tak" series.
共享創意（Creative Commons)
共享創意（Creative Commons，簡稱CC）是一個非營利組織，也可以指一種有彈性的版權授權方式。共享創意的主要宗旨是增加創意作品的流通性及可衍生性，作為其他人據以創作及共享的基礎，並尋找適當的法律以確保上述理念。
傳統的著作權通常位兩種極端，一端是「保留所有權利」，另一端則是「不保留任何權利」（即公有領域，public domain）。共享創意則試圖在兩者中間廣大的灰色地帶保有彈性，使得創作者可以「保留部分權利」。共享創意提供多種可供選擇的授權形式及條款組合，創作者可與大眾分享創作，授予其他人再散布的權利，卻又能保留其他某些權利。
這些努力是為了反擊支配了現代社會，而且拘束力日益增加的「許可權文化」。這是傳統出版者，為了維持並加強其在流行音樂、大眾電影的寡佔，向社會大力推行的一種文化。共享創意的誕生是為了避免現代知識產權以及版權法在信息共享方面的問題。
來源:(節錄)
http://zh.wikipedia.org/w/index.php?title=%E5%88%9B%E4%BD%9C%E5%85%B1%E7%94%A8&variant=zh-hk
的確，絕對的版權法權力有時過大，教育工作者更是步步為營，藝術創作者有時為了更有效推廣自己的創作，以共享創意的方法保護自己，可能是較合適合理的做法。
以下是粵語版本的 Creative Commons理念影片 - Wanna Work Together (Cantonese Voiceover)很親切呢!
2008年9月24日
From Nationalism to Hybridization
香港自九七回歸中國已有十一年，香港以往在英國管治時代，都有意無意之間地去中國化。從教育、文化、經濟，工作等方面，港英政府都進行了不少動作，使港人自覺自己與中國內地的中國人有所不同。
教育上，學制是英式的，着重英語教學。課堂上，縱有中國歷史科，卻鮮有提及1911年辛亥革命，以至1949年中國共產黨解放全中國後的歷史。文化上，許多建築生活都是英式的。很多專業領域，華人如果想出人頭地，良好的英語水平更是必需的。英語除了是官方語言外，也是商界、專業界別的語言。
雖然港英政府這些近一百多年的各種措施，有其殖民地主義的用意，但港人卻因此而形成一種獨特的文化生活。地理上香港和中國是不可分割的，香港人與中國內地的人民絕大部份都是同宗同源，血濃於水。但制度上卻十分包容世界各地的人民，因為香港的文化十分國際性，也是進出容易的自由港。香港人由於多年來都經常接觸歐美文化，國際視野其實比起中國內地很多城市的市民要闊寛許多。
英殖民統治固然有很多的不公平，但香港人也受惠於其良好的制度。其實香港回歸中國後，殖民地的不公平現象已被打破，加上自己的國際化、全球化身份，作為中國的一個對外開放的國際城市，本應是很有前途，有希望的；但我卻有感，回歸十一年來香港政府卻是有意無意之間削弱其獨特性和香港的本土性身份，反之中國國民身份的認同卻加强了。這些轉變，不知是否與政治上的原因有關，但卻使香港的全球化身份削弱了。
教育上，學制是英式的，着重英語教學。課堂上，縱有中國歷史科，卻鮮有提及1911年辛亥革命，以至1949年中國共產黨解放全中國後的歷史。文化上，許多建築生活都是英式的。很多專業領域，華人如果想出人頭地，良好的英語水平更是必需的。英語除了是官方語言外，也是商界、專業界別的語言。
雖然港英政府這些近一百多年的各種措施，有其殖民地主義的用意，但港人卻因此而形成一種獨特的文化生活。地理上香港和中國是不可分割的，香港人與中國內地的人民絕大部份都是同宗同源，血濃於水。但制度上卻十分包容世界各地的人民，因為香港的文化十分國際性，也是進出容易的自由港。香港人由於多年來都經常接觸歐美文化，國際視野其實比起中國內地很多城市的市民要闊寛許多。
英殖民統治固然有很多的不公平，但香港人也受惠於其良好的制度。其實香港回歸中國後，殖民地的不公平現象已被打破，加上自己的國際化、全球化身份，作為中國的一個對外開放的國際城市，本應是很有前途，有希望的；但我卻有感，回歸十一年來香港政府卻是有意無意之間削弱其獨特性和香港的本土性身份，反之中國國民身份的認同卻加强了。這些轉變，不知是否與政治上的原因有關，但卻使香港的全球化身份削弱了。
舉例而言，十年前的母語教育政策，某程度上使學生的英語能力下降了，本來香港的國際優勢就是香港人的雙語能力，如果沒有了這種優勢，香港與國內的其他城市其實也一樣。
削弱英語的地位，可能是有其政治上的目的，因宗主國已不是英國，為了與祖國更為交心。母語教育與普通話教中文的教育政策便推出以迎合港情。香港的機會在全球化熱潮下，反而未見優勢，實在有點可惜。
為了去殖民化，很多有殖民地色彩的建築也漸漸地以「發展」的理由拆去。遠的有美利樓被拆去搬往赤柱，近的有天星碼頭和皇后碼頭的拆卸，有包浩斯建築特色的灣仔街市，中環街市將不被保留，域多利監獄、警署建築群，中環郵政局，尖沙咀警署，油麻地警署，還有很多很多殖民地色彩的建築物將被拆御或搬遷或只作有限度保留。取而代之是大商場或是摩天大廈，理由是「發展」，但「發展」就只是簡單化的等如商場與摩天大廈？反之，一水之隔的澳門卻盡力保留殖民地建築郡，卻也因此而保留了許多澳門人的舊記憶和吸引了更多的全球遊客。究竟保育與發展是不是一定對立？澳門的保育政策，短期可能未能賺取很多利益，但長遠而言，卻使全球遊客更了解澳門的故事，帶來的利益可能更長遠。遊客對我們的歷史故事是最感興趣的，反而不是對我們一座一座的高樓大廈感興趣。
我們回歸祖國，不等於要抺去我們的生活和記憶。我們要背靠祖國，也得面向世界。政治的目的使香港人的生活記憶受影響是十分可惜的。我們不是反對中國國民的身分認同，只是十分懷疑非英即中的簡單二分法，反對抺去香港故事的政策行為。
2007年8月8日
再見皇后
皇后碼頭清場前一天(七月三十一日)，我和幾位學生於灣仔聽完講座後，便順道乘電車往中環看看實况。對於皇后碼頭的歷史，我不太了解；我的學生更從未踏足皇后碼頭。正因為不了解，我更不希望媒體主導我對事件的譯讀。我總覺得從翌日報章所看到的報導，很大機會是傾斜於「警民衝突」，要進一步了解政府「非拆不可」和本土行動「保衛皇后」的理據，媒體的報導是不足夠的。
果然，翌日(八月一日)電視新聞整天都是播放着警方如向用鐵鉗和消防雲梯逐一破解了示威陣。明報標題也是「鐵鉗雲梯破陣，警10小時過三關」。
台北前文化局局長、名作家龍應台教授2004年在香港大學演講，談及中區警署應否拆卸，西九龍文娛中心應如何興建的問題時，指出香港需要解決的不是技術問題，而是對城市定位及將來如何面對歷史的問題。也就是說，天星鐘樓和皇后碼頭是否可以保存，不是道路和排污渠是否可以改道遷就的問題，而是要問這些地方對於我們認識自己、認識自己從那裏來，是否重要？
龍教授在她的文章《香港，你往哪裏去﹖》中指出，香港的價值觀被「中環價值」所壟斷。她認為「中環價值」把經濟效益視為「所有決策的核心考量」，「開發」成為一種固執的信仰，從不懷疑。於是「舊的，老的、矮的建築，狹窄的擁擠的老街老巷，要讓位給玻璃和鋼筋的摩天大樓，變成昂貴的公寓大樓或者寒光懾人的酒店商廈。」龍教授果然一語中的。
天星鐘樓、喜帖街、中環/灣仔舊街市、域多利監獄、藍屋、赤柱古警署、西港城商場、中區警署、美利樓、卜公碼頭等等……，有的已經倒下，有的只剩軀殼，變成餐廳、超市；是因為「中環價值」成為唯一的價值壟斷的例證嗎？新高中通識科的目的是希望學生有「能力」從所掌握的知識，加以批判，建構自己的見解。「集體回憶」不是最重要，最怕是我們「集體唔識」。
果然，翌日(八月一日)電視新聞整天都是播放着警方如向用鐵鉗和消防雲梯逐一破解了示威陣。明報標題也是「鐵鉗雲梯破陣，警10小時過三關」。
台北前文化局局長、名作家龍應台教授2004年在香港大學演講，談及中區警署應否拆卸，西九龍文娛中心應如何興建的問題時，指出香港需要解決的不是技術問題，而是對城市定位及將來如何面對歷史的問題。也就是說，天星鐘樓和皇后碼頭是否可以保存，不是道路和排污渠是否可以改道遷就的問題，而是要問這些地方對於我們認識自己、認識自己從那裏來，是否重要？
龍教授在她的文章《香港，你往哪裏去﹖》中指出，香港的價值觀被「中環價值」所壟斷。她認為「中環價值」把經濟效益視為「所有決策的核心考量」，「開發」成為一種固執的信仰，從不懷疑。於是「舊的，老的、矮的建築，狹窄的擁擠的老街老巷，要讓位給玻璃和鋼筋的摩天大樓，變成昂貴的公寓大樓或者寒光懾人的酒店商廈。」龍教授果然一語中的。
天星鐘樓、喜帖街、中環/灣仔舊街市、域多利監獄、藍屋、赤柱古警署、西港城商場、中區警署、美利樓、卜公碼頭等等……，有的已經倒下，有的只剩軀殼，變成餐廳、超市；是因為「中環價值」成為唯一的價值壟斷的例證嗎？新高中通識科的目的是希望學生有「能力」從所掌握的知識，加以批判，建構自己的見解。「集體回憶」不是最重要，最怕是我們「集體唔識」。
2006年9月15日
How does the culture of the internet differ from the culture of mass media?
Traditional media like television is hierarchical, top-down, and randomness of content was minimized. Internet is then just the opposite and Internet has been one of the most rapidly adopted communication technologies. The Internet now brings together over 30 million people on-line worldwide, inviting an average of 150,685 new users per day, or 1.74 per second. By 2000, 250 million people will have access to the Internet (Killen & Associates, 1996) .
It is the fact that internet is the new era. From my perspectives, there are two major differences between the culture of the internet and the culture of mass media. The one is: the internet is more interactive that viewers have the right to select what to receive, but the old media like TV and radio is top-down that you have comparatively limited choices. The other is: the internet almost circles the globe, and virtual location in cyberspace depends more on information than physical geography, with its users connecting through thoughts and interests across any and all boundaries.
It is the fact that the Internet has become a revolutionary tool for communication among the computer savvy individuals of the modern world. In contrast to the traditional form of communicating face-to-face, a majority of Internet users utilize the feature of computer-mediated Communication (CMC) ways to talk to their various relations.
Today, computers users can listen and watch both live and recorded news and sports reports from sources as ABC, CBS, ESPN, and NBC. Also, there are over 2,400 radio stations around the world that are already sending there programming out by way of the Internet, allowing people to tune in with the click of a mouse. This new technology boosts their ranks of listeners and also allows them to sell more advertising. Next, unlike printed version, one positive effect that the Internet has had on journalism is the ability to get information out to audiences quicker.
However, sometimes the positive things could also be the negative things. Much of the information that is on the Internet is not as accurate as the information that can be obtained from a newspaper or a news broadcast. In the United States, it is virtually impossible for the government to regulate the Internet because of its enormous size. Besides, I think many people are still more comfortable with the traditional forms of mass media. People are more comfortable with sitting down and reading the newspaper or a magazine or turning on the television to see the news. Most people do not turn to the Internet when they want to learn about a recent news story.
As a secondary school teacher, I have found that students are eager to CMC. Not infrequently, my students enjoy chatting through ICQ or MSN, playing online games and joining online groups. It seems that participants disclose more than they do in face-to-face situations.
Actually, CMC has become a revolutionary, novel, and widely popular form of communication. As opposed to talking directly to someone, CMC allows individuals to communicate in enhanced, desired, and controlled environments. Individuals are capable of targeting not only whom they converse and socialize with, but also how they want to be perceived. On the other hand, face-to-face interaction can be perceived to be more “daunting” because there is no such wall of security in contrast to the computer mediated tool.
Not allowing students to use CMC tools is something impossible. The more practical way is to make use of it and that may help arouse students’ interests in learning. Furthermore, guiding students to conceive, analyze and judge information from the internet is a must. Most importantly, students must learn how to create their own works and communicate with others by expressing their own ideas.
It is the fact that internet is the new era. From my perspectives, there are two major differences between the culture of the internet and the culture of mass media. The one is: the internet is more interactive that viewers have the right to select what to receive, but the old media like TV and radio is top-down that you have comparatively limited choices. The other is: the internet almost circles the globe, and virtual location in cyberspace depends more on information than physical geography, with its users connecting through thoughts and interests across any and all boundaries.
It is the fact that the Internet has become a revolutionary tool for communication among the computer savvy individuals of the modern world. In contrast to the traditional form of communicating face-to-face, a majority of Internet users utilize the feature of computer-mediated Communication (CMC) ways to talk to their various relations.
Today, computers users can listen and watch both live and recorded news and sports reports from sources as ABC, CBS, ESPN, and NBC. Also, there are over 2,400 radio stations around the world that are already sending there programming out by way of the Internet, allowing people to tune in with the click of a mouse. This new technology boosts their ranks of listeners and also allows them to sell more advertising. Next, unlike printed version, one positive effect that the Internet has had on journalism is the ability to get information out to audiences quicker.
However, sometimes the positive things could also be the negative things. Much of the information that is on the Internet is not as accurate as the information that can be obtained from a newspaper or a news broadcast. In the United States, it is virtually impossible for the government to regulate the Internet because of its enormous size. Besides, I think many people are still more comfortable with the traditional forms of mass media. People are more comfortable with sitting down and reading the newspaper or a magazine or turning on the television to see the news. Most people do not turn to the Internet when they want to learn about a recent news story.
As a secondary school teacher, I have found that students are eager to CMC. Not infrequently, my students enjoy chatting through ICQ or MSN, playing online games and joining online groups. It seems that participants disclose more than they do in face-to-face situations.
Actually, CMC has become a revolutionary, novel, and widely popular form of communication. As opposed to talking directly to someone, CMC allows individuals to communicate in enhanced, desired, and controlled environments. Individuals are capable of targeting not only whom they converse and socialize with, but also how they want to be perceived. On the other hand, face-to-face interaction can be perceived to be more “daunting” because there is no such wall of security in contrast to the computer mediated tool.
Not allowing students to use CMC tools is something impossible. The more practical way is to make use of it and that may help arouse students’ interests in learning. Furthermore, guiding students to conceive, analyze and judge information from the internet is a must. Most importantly, students must learn how to create their own works and communicate with others by expressing their own ideas.
2006年9月1日
Online Fans Club: Understanding the Psychology of the Online Community
A community is a group of like-minded people. You are probably part of several different communities – the town/village where you live, the place where you work or study, a group of friends with whom you play sport or other hobby activity, and your church fellowship.
A community of people usually has most of these characteristics:
A community of people usually has most of these characteristics:
- shared interests
- shared values
- shared problems/enemies
- mutually supportive
- intimacy
- physical face-to-face interaction at specific times
A successful online fans club, more or less, is the same as a real community, and sometimes the groupness and conformity of it is even more noticeable than you expect. Maybe one of the reason help create the group’s conformity is that time and location are no longer relevant and you can share as much or little of yourself as you wish, without being judged.
Actually, online fans club which permits visitors to contribute content is potentially building community and a high level of trust. The more or meaningful content you contribute, the more scores you obtain for getting permits to view or download bonus pictures or videos from the authorized administrators. That helps encourage you to get sticky to the community.
To have a sense of community, a website needs to be welcoming and non-condemning. It must meet people where they are, and demonstrate an understanding of their feelings and problems. They must feel that they somehow 'belong' to the site, and can also offer their own feedback and opinions as well as receive advice.
By the way, it is discovered that some psychology and sociology theories can be applied in online fans club’s community, but some cannot.
Hyperpersonality theory
Chen and Gaines (1998) argued that developing a positive self-image is one motivation for participating in reciprocal Computer-mediated Communication (CMC) relationships because it allows you to publicize your expertise, position yourself in the virtual community. It is quite true that online fans club participants always contribute content towards their idols when they come across their idols’ news. It seems that they are the experts in this particular field. They are willing to share that may help them to enhance their self-identity and image.
Cues-filtered-out theory
Cues-filtered-out theory assumes that CMC relationships lack social or context cues. It may easily lead to antisocial or impersonal behaviors and increase in uninhibited behavior patterns such as flaming in online interactions. However, the above-mentioned situations are not noticeable in online fans club. Maybe they have already built up the sense of belonging to the community that few of them want to ruin the orders. Or the system management team is efficient enough to delete any unwanted messages posted when found.
Social Exchange theory
Social Exchange theory in CMC means that people contribute content because they want to receive a benefit (get something to exchange). Actually, the benefit is not necessary a real object. The reciprocal rewards can be some feedback messages that show people’s appreciation, praise or respect the content contributors. These interactions then make message posted cycle continue.
Para-social Interaction/relationship (PSI) theory
Horton & Wohl (1956) implicated agreement between the performer and viewer that they will pretend the relationship is not mediated – as though it were a face-to-face encounter, just like a media friend. However, the situation is not noticeable in online fans club because, unlike TV, there is not a role player or actor in online fans club. But the active participant will show their sorrows after the recovery of the online fan club’s server down. The situation is just like a person who meets his buddy whom he doesn’t meet each other for a long time.
Social Identification/Deindividuation (SIDE) theory
Postmes, Spears, and Lea (1998, 2000) stated that online participants will assume that other people are similar to themselves and that they share comparable norms and characteristics. SIDE theory seems more applicable to online fans club. Basically, online fans club participants have similar norms (they have the same idols). When communicators share a common social identity, they appear to be more susceptible to group influence, social attraction, stereotyping, gender typing, and discrimination in anonymous CMC.
All in all, Computer-mediated Communication (CMC) has already developed maturely. A large population of people is familiar with CMC. The phenomena of groupness, conformity and polarization are not infrequent in online fans club. In fact, the successful one has formed the sense of belonging to the virtual community, just like a community in the real society.
Actually, online fans club which permits visitors to contribute content is potentially building community and a high level of trust. The more or meaningful content you contribute, the more scores you obtain for getting permits to view or download bonus pictures or videos from the authorized administrators. That helps encourage you to get sticky to the community.
To have a sense of community, a website needs to be welcoming and non-condemning. It must meet people where they are, and demonstrate an understanding of their feelings and problems. They must feel that they somehow 'belong' to the site, and can also offer their own feedback and opinions as well as receive advice.
By the way, it is discovered that some psychology and sociology theories can be applied in online fans club’s community, but some cannot.
Hyperpersonality theory
Chen and Gaines (1998) argued that developing a positive self-image is one motivation for participating in reciprocal Computer-mediated Communication (CMC) relationships because it allows you to publicize your expertise, position yourself in the virtual community. It is quite true that online fans club participants always contribute content towards their idols when they come across their idols’ news. It seems that they are the experts in this particular field. They are willing to share that may help them to enhance their self-identity and image.
Cues-filtered-out theory
Cues-filtered-out theory assumes that CMC relationships lack social or context cues. It may easily lead to antisocial or impersonal behaviors and increase in uninhibited behavior patterns such as flaming in online interactions. However, the above-mentioned situations are not noticeable in online fans club. Maybe they have already built up the sense of belonging to the community that few of them want to ruin the orders. Or the system management team is efficient enough to delete any unwanted messages posted when found.
Social Exchange theory
Social Exchange theory in CMC means that people contribute content because they want to receive a benefit (get something to exchange). Actually, the benefit is not necessary a real object. The reciprocal rewards can be some feedback messages that show people’s appreciation, praise or respect the content contributors. These interactions then make message posted cycle continue.
Para-social Interaction/relationship (PSI) theory
Horton & Wohl (1956) implicated agreement between the performer and viewer that they will pretend the relationship is not mediated – as though it were a face-to-face encounter, just like a media friend. However, the situation is not noticeable in online fans club because, unlike TV, there is not a role player or actor in online fans club. But the active participant will show their sorrows after the recovery of the online fan club’s server down. The situation is just like a person who meets his buddy whom he doesn’t meet each other for a long time.
Social Identification/Deindividuation (SIDE) theory
Postmes, Spears, and Lea (1998, 2000) stated that online participants will assume that other people are similar to themselves and that they share comparable norms and characteristics. SIDE theory seems more applicable to online fans club. Basically, online fans club participants have similar norms (they have the same idols). When communicators share a common social identity, they appear to be more susceptible to group influence, social attraction, stereotyping, gender typing, and discrimination in anonymous CMC.
All in all, Computer-mediated Communication (CMC) has already developed maturely. A large population of people is familiar with CMC. The phenomena of groupness, conformity and polarization are not infrequent in online fans club. In fact, the successful one has formed the sense of belonging to the virtual community, just like a community in the real society.
2005年10月10日
市場策略與定位
人細鬼壞 (Mean Spirit)
Marketing: 鬼馬嬰兒喜劇
Selling Point: 賣攪笑
市場策略與定位
從電視廣告中看到的宣傳可看到，《人細鬼壞》是一齣鬼馬嬰兒喜劇，故事是講述一個枉死的可憐蟲投胎做了仇人富商的寶貝男嬰的報仇故事。嬰兒的通宵啼哭、噴奶、賴屎，但又表情妙趣可愛，相信可引起以為人父母者的共鳴。
原以為這是一套合家歡電影，然而本片其實大搞成人色彩的抵死不文，有叫床聲、做愛動作和通奸偷情等情節，對白也十分露骨，所以此片其實不適宜家長帶小孩子觀看。但片商肯定沒有刻意申明此點，可能是 Marketing的決定，希望吸引所有老中青的觀眾，但此舉却可能引一些誤帶小孩入場觀看電影的家長們的尷尬和不滿呢。
此外，本片也採用粵語配音，可能片商認為香港觀眾喜歡粵語，但此點我其實有保留。葛文輝和吳君如的配音真的配十分通俗、地道、香港甚至有點 Cheap和賤；但總覺得和畫面上的法國演員和歐陸景色有點不倫不類。所以我認為本片至少應保留數間上影原裝版本的電影院，供中產觀眾選擇，香港其實有很多觀眾是堅決不看配了音的電影的。
中文片名《人細鬼壞》其實改得不差，短而精，一看便知是一套有關小朋友和衰鬼的電影，也和俗語「人細鬼大」音類似，容易記憶，看來比英文片名"Mean Spirit"更到題吧。
Marketing: 鬼馬嬰兒喜劇
Selling Point: 賣攪笑
市場策略與定位
從電視廣告中看到的宣傳可看到，《人細鬼壞》是一齣鬼馬嬰兒喜劇，故事是講述一個枉死的可憐蟲投胎做了仇人富商的寶貝男嬰的報仇故事。嬰兒的通宵啼哭、噴奶、賴屎，但又表情妙趣可愛，相信可引起以為人父母者的共鳴。
原以為這是一套合家歡電影，然而本片其實大搞成人色彩的抵死不文，有叫床聲、做愛動作和通奸偷情等情節，對白也十分露骨，所以此片其實不適宜家長帶小孩子觀看。但片商肯定沒有刻意申明此點，可能是 Marketing的決定，希望吸引所有老中青的觀眾，但此舉却可能引一些誤帶小孩入場觀看電影的家長們的尷尬和不滿呢。
此外，本片也採用粵語配音，可能片商認為香港觀眾喜歡粵語，但此點我其實有保留。葛文輝和吳君如的配音真的配十分通俗、地道、香港甚至有點 Cheap和賤；但總覺得和畫面上的法國演員和歐陸景色有點不倫不類。所以我認為本片至少應保留數間上影原裝版本的電影院，供中產觀眾選擇，香港其實有很多觀眾是堅決不看配了音的電影的。
中文片名《人細鬼壞》其實改得不差，短而精，一看便知是一套有關小朋友和衰鬼的電影，也和俗語「人細鬼大」音類似，容易記憶，看來比英文片名"Mean Spirit"更到題吧。
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