In the name of Allah, Most Gracious, Most Merciful.

 Hegemony Education and Media Literacy

 The History and Theory of Media

 Professor Chyng F. Sun

 New York University Paul McGhee Division

 School of Continuing and Professional Studies

 Digital Communications Media

 Written by

 Tramell Dominic Caldeyro

 Spring 2007 – Revised Spring of 2010

 Revision Completed in Berlin, Germany 5/20/2010 

 Ideological influence is very significant in the progression of social power. Land ownership and industrialism creates conflicts of interest between classes. The cleavage between hegemonic and counter hegemonic forms produces a demand for ideological labor. The intellectual Antonio Gramsci focused much of his work on ideology as applied to the materialist Marxist theory. Gramsci stated in 1920, “ Every revolution which, like the Christian and the Communist revolutions, comes about and can only come about through the stirring within the deepest and broadest popular masses, cannot help but smash and destroy the existing system of social organization”. This statement written nearly a century ago reinforces the idea that popular conviction can have the same momentum or the equivalent of material force. Media conglomerates reproduce content and tones that support their agenda far more easily than other social groups because they control major socializing institutions. The influence of media conglomerates gives the dominant classes the ability to set mental and structural limits in which subordinate classes make sense of their subordination in a way that ensures the supremacy of the ruling class. The social groups that control society provides rhetoric in the media that encourages the masses to relate to themselves as market consumers rather than public citizens. Relationships between governmental, socializing, and communications agencies define the essence of hegemony. In order to better understand the role of higher education in the development of ruling class ideas it is important to focus on the relation of hegemony, education, and media literacy. “Literacy involves gaining the skills and knowledge to read and interpret various texts and artifacts” (Media Literacy in the US), published in 2005 and written by Douglas Kellner and Jeff Share. www.medienpaed.com/05-1/kellner_shsre05-1.pdf. Both traditional and reformed educators would likely agree that education and media literacy are intimately connected. The concept of media literacy involves gaining the skills to effectively comprehend socially structured forms of communication and media. “Literacies evolve and shift in response to social and cultural change and the interests of elites who control hegemonic institutions.” (Media Literacy in the US) Hegemony refers to the ability of the dominant classes to exercise social and cultural leadership to maintain their power over the economic, political, and cultural direction of society. This concept requires the assumption that the ruling class posses a consciousness as the thinkers and producers of the intellectual ideas that dominate material relations within society. According to Gramsci the authority of the ruling class is manifested in two forms, as domination and as intellectual and moral leadership. The supremacy of a social group is defined by its’ ability to exercise and maintain leadership. Hegemony allows the ruling class to control the production and distribution of the ideas of their age by maintaining social consent rather than the use of coercion and force. Specifically, the crucial aspect of hegemony is not that it is achieved by mandating the masses to concede power to the bourgeois, but a situation is created in which the proletariat, seek to make since of the world as it is portrayed in the interests of the subordinates. The bourgeois is defined as both (1) [a] burgher [b] a middle-class person and (2) a person with social behavior and political views held to be influenced by private-property interest: {capitalist}, Merriam-Webster’s Online Dictionary; http://www.merriam-webster.com/dictionary/bourgeois. The proletariat is defined as both (1) the laboring class; especially: the class of industrial workers who lack their own means of production and hence sell their labor to live and (2) the lowest social or economic class of a community, Merriam-Webster’s Online Dictionary; http://www.merriam-webster.com/dictionary/proletariat. The subordinates are defined as (1) placed in or occupying a lower class, rank, or position inferior 
(2) submissive to or controlled by authority, Merriam-Webster’s Online Dictionary; http://www.merriam-webster.com/dictionary/subordinates. One major form of ideology by which the ruling class achieves hegemony is known as the eternal law. The eternal law refers to the doctrine of separation of powers to create divisions of mental and material labor. The submergence of ideologies that challenge present political themes and cultural assumptions serve as markers of counter hegemonic convictions. Cultural movements such as the Feminist Movement, the Immigrants Rights Movement, and the Anti War Movement are all examples of counter hegemonic forces. Political and economic power is significantly influenced by hegemonic and counter hegemonic cleavage. Social resistance prevails over hegemony when it gains more momentum than dominant ideology. I argue that within the scope of hegemony and education politics play a major role. In “Global hegemony and the Structural Power of Capital”, published in 1989 of the International Studies Quarterly , Stephen R. Gill and David Law stated , “Central to our argument is the distinction between the direct and structural forms of power and their place within present-day capitalism. Through developing this contrast, in combination with Gramscian--concepts of hegemony historic bloc and the “extended” state—we seek to meet two major challenges. The first is to better integrate domestic and international levels of analysis.” “The second challenge is related to the first: to theorize the complementary and contradictory relations between the power of the states and the power of the transnational capital.” In order to reach the main point of argument it is necessary to expand on the concepts of hegemony historic bloc. The intent is to focus in on the integration of domestic and international levels of analysis. Imagine that the excerpt from “Global hegemony and the Structural Power of Capital” is a sample specimen under a microscope. At first glance it would appear to be the full magnitude of the model of structure but when you adjust to a stronger magnification to take a closer look at the specimen you will notice that there are systems of organization within the sample that would serve as a model of distribution of power. The specimen in this example is capitalism. The system of organization and model of structure in question is that of the media. The media serves as a tool to maintain control of the ruling ideas of society. In order to exercise said control society must be trained to subject to such discipline. The system of education is essentially a model by which the society is designed to conform. Thus education is presented as a key outlet by which hegemony is channeled. The problem is that the control of the media is beneficial primarily to the ruling class and the subordinate classes tend to subject to the disciplines that are pre-established through pedagogy. Basic instructional methods play a major role in the model of education that perpetuates hegemony. However the messages of the media reach far beyond the classroom and into the daily lives of the common people. For example the use of advertising ads, commercials, and billboards train the citizen to behave as a consumer and to identify with the image of products brands and services. In the process of subjection to the discipline of consumerism the citizen becomes conformed to the ideas of the ruling class society. Furthermore the pedagogy of the state is constantly adapting to society in an ideological process to confront counter hegemonic context. Media messages have embedded values and significant points of view. The ideologies of religion and science, present underlining symbols that are the basis for messages portrayed in the media. Hermeneutics and semiotics contribute to the use of media messages and lead us to the topic of media literacy in a remarkable way. In order to completely understand the relationship of hegemony and education it is important to evaluate the models of media literacy and its role in society. Media literacy is more advanced in foreign English speaking countries such as Great Britain, Australia, and Canada. Media education is taught to a small percentage of Americans and elements of media literacy are promoted in most of the 50 states. Critical media literacy establishes the ability of the society to recognize stereotypes and interpret the numerous messages indicated by media contexts. Hermeneutics and criticism support the idea that teachers must recognize the cultural perceptions of the student when comparing critical media pedagogy v/s print oriented pedagogy. Pedagogy is the art or science of teaching: educational, instructional, methods. (Random House Unabridged Dictionary; Second Edition copyright 1993,1987) Media culture defines all aspects of the social world. Although media culture empowers institutions of race, gender, and class it also promotes discrimination, sexism, racism, homophobia and other forms of prejudice. Therefore it is important to recognize the potential of positive and negative media impact. Through media literacy the masses can be educated in a way that will produce counter hegemonic feedback and produce audiences that can readily recognize and criticize stereotypes in media context. There are five major concepts that constitute the model of media literacy. Primarily all media messages are designed and constructed. Although it is difficult to determine how each viewer interprets media context there remains the ability to develop an intended interpretation to a concept. This concept questions the capability of the media to produce non-problematic transparent messages. Roland Barthes argues that semiotics questions the naturalness of messages. A suggestion that implies that certain things goes without saying. Secondly media messages have definitive language with rules that govern usage. Semiotics refers to the use of signs and symbols to determine meaning. The signifier implies the concept object or thing. The signified implies the meaning of something. The sign implies the combining of the signifier and the signified to produce a constructed meaning. For example the black crow is a large black bird. When the signifier of a black crow is presented in context of death it is understood that the black crow signifies death. Again returning to our sample under the microscope. Allow us to adjust our slide and look more closely at the integration of domestic and international analysis. Epistemological investigation supports the idea that differences in culture affect the interpretation of semiotics in media context. For example, in the western world the white dress predominately signifies a bride or wedding whereas in many Asian cultures the bride is adorned and embodied in a red gown. Also the wearing of white clothes is symbolic of death and considered appropriate attire for a funeral in many Eastern cultures. In the western world black clothing is considered the acceptable attire for funerals. Therefore media literacy is intended to educate the student to recognize the use of semiotics in media context. The third concept of media literacy suggests that individuals experience the same media message in different ways. Stuart Hall argues that at some point from when the producer encodes to when the consumer decodes that an interpretation is developed. His standpoint is that the interpretation varies depending on the individual. John Berger argues that the “way we see determines what we know or believe. The soap opera Uncle Tom's Cabin develops an image of family support for women as the “confident advisor”. The intent of the director may be for women to identify with the motherly character but depending on the individual a viewer may instead identify with the villainess. For the fourth concept of media literacy lets return to the original argument in that media context contain embedded symbols of meaning. Hermeneutics is the science of interpretation of the scriptures and defined as the branch of theology that deals with the principles of biblical texts. (Random House Unabridged Dictionary; Second Edition copyright 1993,1987) Allow us to place this term underneath the microscope. Hermeneutics derives from the Greek word Hermes meaning the ancient Greek herald and messenger of the gods and the god of roads commerce, invention, cunning, and theft. A messenger, god, transporter, inventor, strategist, and thief are all possible interpretations of the word. Each interpretation could possibly produce a series of meanings weather represented as a signifier, signified, or sign. The intent is to demonstrate the vastness of interpretation. The more possible interpretations available the more opportunities the decoder has to question ideology, and connotation explicit and non-explicit in representation. It is important to note that the purpose of the argument is to show that embedded symbols in media content contribute to the perpetuation of hegemony in education. The problem is not that the media is used to conform the masses but rather that the media is used to subordinate the working class in the interest of the ruling class elites. More ever media literacy education promotes counter hegemonic social behavior. Lets use for example the following excerpt from (Fidel Castro Ruz. Intenarios por la provincia Granma), published in 2006 and written by Ludin B. Fonseca Garcia. Marzo 4-5/1975 Visita la carretera de Manzanillo a Cayo Espino, que con Una extension de 26 km se construye a traves de campos caneros y ganaderos. Observa el lugar donde se erige la fabrica de tubos de riego por aspersion. Recorre la fabrica de barquillos. Inspecciona las obras de construccion de la playa de Manzanillo, al este de la ciudad. Recorre las obras en ejecuccion de la Escuela para Maestros Primarios, con capacidad para 2000 alumnos. Inspecciona, en las afueras de la ciudad, la construccion del hospital de Manzanillo. Sostiene, en Manzanillo, una reunion donde senala la necesidad de priorizar la attention y el avance de la construccion de la fabrica de tubos de riego por asperision, asi como iniciar rapidamente la edificacion de las fabricas de acumuladores, la de caramelos y la de hielo y la planta de torula en el central Juan Manuel Marquez, de Media Luna. Insta en acelerar la construccion de la via de circunvalacion de la ciudad con el fin de que la brigada que la ejecuta, a finales del ano, comience la edification del nuevo aeropuerto de Manzanillo. Oriente el inicio, en los proximos dias, de la contruccion de la carretera que unira a manzanillo con La Sal y que entroncara con la carretera a Las Tunas. Visita, en la ciudad, la zona en que labora la brigada de Manttenimiento urbano del Poder Local. Elogia la labor que realizan estas brigadas y subraya el aporte y la signification de incorporacion de las masas a esta tarea. Noviembre 7/1976 t. Arriba a la Demajagua, manzanillo, para participar en el acto de establecimiento de la nueva Division Politico -Administrativa del pais, asi como de las asambleas provinciales del Poder Popular y sus comites ejecutivos. Prenuncia las palaras centrales. Further consideration should be taken for the definitive language of Spanish in the use of print media as aforementioned in the second concept in the model of media literacy. The material appears to represent an account of a travel journal as published in the press. A closer examination of the text reveals that the account may have been originally transcribed as an official record of a daily journal for the purpose of documenting the work activities of the Commander in Chief Fidel Castro Ruz as he toured the region. The intent here is to show that the print media in question is presented as literature for the purpose of obtaining insight on the daily activities of the Commander in Chief. In actuality the print media is a reproduction of official documents. In the original form the print media is factual evidence for the intent of maintaining recorded data. In the aforementioned title the print media is intended to communicate ideas associated with the role of the head of state. Each form of the printed media contains the original embedded messages of connotation explicit or non-explicit in the representation of the signifier, signified, or sign. For more examples of embedded symbols of meaning lets examine the following excerpts from I Samuel and I Chronicles of the King James Bible, © 2008 - 2010 KingJamesBibleOnline.org, I Samuel 16:12 12And he sent, and brought him in. Now he [was] ruddy, [and] withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this [is] he. The excerpt from I Samuel was transcribed from original text written around the year 960 B.C. The purpose of this scripture is to give an accurate account of David’s anointing as King. It is important to note that I Samuel and II Samuel were, originally one book that was later separated by the translators of the Septuagint. I Chronicles 29:29 29Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, The intent of this text is to provide a reference of the facts recorded therein as a historical record. The I Chronicles and II Chronicles were originally one book in a collection of Hebrew books. Hence the term bible can be defined as a book or collection of writings constituting the sacred text of a religion. The original title of the Hebrew book Chronicles translates to [The Words of the Days] or rather [The Daily Journal]. It is important to observe that some translations are printed as “the record of Samuel the seer…the record of Nathan the prophet…and the record of Gad the seer.” In order to provide a coherent example of scripture lets look further at the account, which is recorded in the Quran. For the purpose of the essay the English translation by Abdullah Yusuf Ali is used in place of the original Arabic of the Noble Quran. Surah 38 – Saad 26. O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account. This passage supports the original account of David’s appointment as King, recorded in the book of Samuel and the book of Chronicles. It is important to note that each surah of the Noble Quran remains in the original form in which originally recorded. Other English translations are printed as “because they forget the day of reckoning.” Again as stated previously, media context contain embedded meanings and a vast number of possible interpretations. Theoretical analysis should be applied to content that contains highly symbolic reference to social political, philosophical and moral meanings of cultural text. The following is an excerpt from The Washburn College Bible, Oxford University Press, New York copyright 1979 by Washington College. Genesis 32:32 Therefore the children of Israel eat not of the sinew which shrank which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacobs thigh in the sinew that shrank. What is the meaning or embedded meaning of this text? It is important to apply careful analysis when interpreting such text and to note that many translations are written as “because he blessed” instead of “because he touched”. Furthermore the word hollow means 1) having space or cavity, not solid, empty. Also the word sinew means 1) a tendon 2) the source of strength, power, or vigor 3) strength, power, resilience. In addition the word shrank means 1) to contract or lesson in size, as from exposure to conditions of temperature or moisture. This text would appear to have several possible or embedded meanings both explicit and non explicit. Considering the source it is important to note the moral connotations of the text. You may question the possibility of the text referring to nonparticipation in the act of oral sex, which is outwardly considered to be an immoral sex act. The literary context would denote reference to not swallowing semen. The performance of oral sex proceeded by the swallowing of semen is a very popular scene in the hardcore pornography industry, The Price Of Pleasure, Dr. Chyng Sun (2005). Here this example demonstrates the use of embedded meanings in printed and digital media with connotations explicit and non-explicit in representation. May we examine once again Roland Barthes argument; “what goes without saying”, supporting the concept that media messages are constructed. Finally the fifth concept of media literacy is that which states that the media messages are organized to gain profit and or power. The important questions to ask are what is the intent of the message and who is sending the message? There are less than ten transnational corporations that have complete control of the global media market. When the ownership of the mass media is consolidated the public airwaves are given to the control of multinational corporations. When the ownership remains concentrated a system of global colonization is established. In “You shouldn't send in killers to stop the killing”, the Socialist Worker, October 13, 2006 Dennis Brutus states, I keep saying—and I am glad to see it finally beginning to appear as part of the debate—that one of the central issues in Sudan is that: a) the Chinese are in there; and b) the Chinese have got more franchise rights for oil exploration in the Sudan than any of the Western powers. So, of course , to the West, the government in Khartoum are the bad guys. In this example Brutus communicates the idea that the Western powers support a political agenda in taking a position on the crisis in Darfur. The intent is to demonize their political adversaries in Sudan and gain influence in the region. An increase in political influence would mean an increase in the potential of market projections related to foreign policy in North East Africa. Even in the most basic form, the purpose of media is to establish and communicate ideas to society. The following excerpt is taken from Chapter 16: Castro and Black Power, Castro and the Blacks in Africa. ‘Coherent in its formulation the ”Castro Doctrine” on Africa was also, classic in its applications. It was credible because it stood on sound premises, of which Cuba’s undeniable Africanicity was the most stirring emotionally. This aspect created as many friends for Castro as the political rhetoric of the revolution.’… …Fidel Castro would use the term “Latin African” to describe Cuba and its population. Why not accept Cuba as a member of the “Organization of African Unity” he asked during a meeting with the Afro-Asian press on January 20, 1966. “We have been expelled from the Organization of American States,” he argued, “and we would be happy to be a part of the OAU, all the more so since African blood flows in the veins of half of the Cuban people. By rushing to the aid of the motherland of half of Cuba’s population, the Revolution was performing its historic and “internationalist” duty. The successful integration of Afro-Cuban troops in both Zaire and Congo-Brazzavile seemed to prove the Cuban leader correct. Afro-Cubans had suffered no rejection phenomena on the black continent. So when Almicar Cabral, leader of the PAIGC, addressed the tricontinental assembly of revolutionaries, he endorsed Fidel Castro’s claim. “We consider the people of Cuba as Africans”, he stated. “It suffices to know Cuba intimately and to watch how Cubans behave to be convinced of this.” This text demonstrates the relationship of the African states with the government of Cuba by placing major emphasis on the doctrine of President Fidel Castro Ruz. It is important to observe that the Cuban government formally requested admission to the “Organization of African Unity” (OAU) and the people of Cuba received widespread acceptance as Africans throughout the continent. The underlying critical point of emphasis in the relationship of the United States of America with the Cuban government can be understood without difficulty. The naturalness of the rhetoric used by the President Fidel Castro Ruz communicates this message in a transparent and non-problematic manner. “Maintaining a military base in Cuba against the will of the people violates the most elemental principles of international law,” Castro wrote in a column posted on the government-run website www.cubadebate.cu. The proceeding passage is transcribed from http://www.wcfia.harvard.edu/sites/default/files/979__secrets.pdf ; Foreign Affairs Spring 1993 The Secrets of Castro’s Staying Power by Jorge I. Dominguez Lessons from Eastern Europe: Don’t Reform p. 99 Cuban Leaders have learned several lessons from the attempted reforms that eventually undermined other communist regimes. Lesson no 1: undertake as few political reforms as possible. Lesson no 2: get rid of deadwood in the party early on, before you are forced to do so. Lesson no 3: deal harshly with potential or evident disloyalty. Lesson no 4: do not allow a formal opposition to organize. Jorge I. Dominguez is Professor of Government and a member of the Executive Committee of the Center for International Affairs at Harvard University. Here in this example, the focus is not the importance of political reform rather this view demonstrates that the suppression of ideas to prevent the rise of change is common to the political arena. From the extreme right to the extreme left politicians are aware of the consequences of radical social reform. In this article the Executive Committee of the Center for International Affairs at Harvard University is making an effort to criticize the political tactics of the Cuban Leaders. Considering that the rhetoric clearly outlines an effective method for undermining the communist regime; and also measures for preventing the organization of formal opposition; this evidence should dismiss any suggestion of a conspiracy theory when producing arguments that state the willingness of the ruling class to suppress radical ideology. The argument criticizes the efforts of the communist regime while recognizing the required measures to maintain peace and civil authority. It goes without saying that the Cuban Leaders have executed an effective strategy to maintain peace and the civil authority of the Republic of Cuba. The next passage is taken from High Noon in Nepal—Eye Witness to Revolution http://www.cetri.be/spip.php?article1608 ; in Centre Continental, www.centri.be. May 3, 2010 On May 1 in Kathmandu, between 500,000-1 million people took over the streets in a dramatic show of force by Nepal’s Maoists to demand a return to civilian rule and a democratic process of creating a new, pro-people constitution. With the government refusing popular demands for its resignation, an indefinite general strike has been called from May 2 in what the Maoists are calling a “final push” to resolve the struggle for power between the poor majority and Nepal’s elite. A poll taken in 2008 showed an increased majority in favor of new constitution. After gaining the support of the people the Unified Communist Party of Nepal-Maoist (UCPN-M) denounced the new government led by the Nepalese Army, stating that it was in violation of the peoples will. The events of May 1, 2010 reflect the potential conflict associated with the rise of counter hegemonic doctrine and the organization of formal opposition. The (UCPN-M), has succeeded the ruling class by establishing its’ identity as the dominate, intellectual, and moral leadership. These events support the ideology that the supremacy of a social group is defined by its’ ability to exercise and maintain leadership. The following excerpt is taken from Fidel and Religion; Castro Talks on Revolution and Religion with Frei Betto, translated by the Cuban Center for Translation; Simon Schuster, New York. In the note to the Cuban Edition on (p. 29), this next passage serves as a great example of the use of critical media literacy. Here the signifier suggests that the interview is to be read and studied. The writer provides a definition of the term miracle, which can be identified as the sign. By describing the signified, the combining of the sign is achieved in a very transparent manner. A miracle is an extremely outstanding or unusual event, thing or accomplishment. The sign in this example is the interview that Fidel granted Frei Betto. The heavy veil thrown over the possibilities of promoting close political ties between Christian and Communists is drawn back in this interview that Fidel granted to Frei Betto, a Brazilian Dominican friar. Readers are presented here with an “amazing” happening to be read and studied, and, if we stick to the definition given in the dictionary, we might say that those who study this talk in depth will find “an extremely outstanding or unusual event, thing or accomplishment” ---that is, a [miracle]. In the following excerpt, Fidel Castro and Frei Betto expand upon the contrast between Christian and Communist ideologies. It is evident that the interview was conducted strictly on an intellectual basis for Castro stated, Just between us, I tell you there’s great coincidence between Christianity’s objectives and the ones we Communists seek, between the Christian teachings of humility, austerity, selflessness and loving thy neighbor and what we might call the content of a revolutionary’s life and behavior. For, what are we teaching the people? To kill? To steal? To be selfish? To exploit others? Just the opposite. Responding to different motivations, we advocate attitudes and behavior that are quite similar. We are living in a time when politics has entered a near–religious sphere with regard to man and his behavior. I also believe that we have come to a time when religion can enter the political sphere with regard to man and his material needs. The following quotations derived from the 1988 speech Fidel on Religion, accumulates the basic principles, which establish Fidel Castro’s regard for religion and politics. Fidel stated, "I am not thinking of sects, which of course exist, created for political ends and for the purpose of creating confusion and division by those who do not hesitate to even use religion for definite political objectives..." "I feel a great respect for all religions. The Christian religion was the one I best knew, for I spent 12 years - as some of you probably did too - as a boarding student in religious Catholic schools ... those schools were more like a convent than a school, because that was the type of life we led, for which I'm even glad today, because it taught me discipline, stoicism, spirit of sacrifice, many positive things that later helped me throughout my life." Fidel Castro refutes false doctrine and hypocrisy in regards to religion and politics and gives rise to a new awareness and consciousness founded upon solid principles as he stated in his 1988 speech, "built by adding together more than just one revolutionary thought and the best ethical and humane ideas of more than one religion, of all authentic religions ... the sum total of the preaching of many political thinkers, of many schools and of many religions." An initiative must be taken primarily within the institutions of higher education to conform an environment in which the ideals of the subordinates may be expressed within the various institutions of higher education without the suppression of the ruling class elites. This can certainly be achieved through careful organization for the purpose of ideological exchange. The division of material labor provides social and economic security for an elect group of the middleclass and the wealth of the society is generated by the labor of the proletariat. In the model of the capitalist society the social and economic security of the middle class is only temporary. If and when the ruling class succeeds in convincing the subordinates to concede power the institutions of higher education are accredited with producing the ideas of society and thus labeled as the thinkers or the Divine Mind. The ruling class systematically influences the objectives of faculty within institutions of higher education to implement instructional pedagogy, which is biased in the interests of the ruling class elite. Within society the system of education determines the ideas that are conventionally taught from the primary school level to the level of higher education. Through the process of the eternal law, the educational system is conformed to promote ideologies that establish the divisions of material labor within society. Each conceding generation inherits the responsibility for solving the social dilemmas of the present and previous generation. The process is repeated in a cycle. When the academia are permitted to produce revolutionary ideology the process will be reversed in such a way that each generation is responsible for solving the social dilemmas of future generations to come. In this way the evolution of critical literacy will produce significant change. The purpose of this essay is to show how hegemony is perpetuated through education. The solution to hegemony in the media requires a stirring within the deepest roots of the masses to eradicate social ideas that are detrimental to society. Media literacy education should be taught systematically throughout the system of education. When the academia is educated with the knowledge of the models of media literacy they are able to develop the skills needed to produce ideologies that promote change. Through media literacy education students can learn to identify and criticize stereotypes in media content and recognize symbols in the media that may have embedded meanings. When media literacy is removed from the educational process the ruling class suppresses ideologies that signify social reform in the interests of the subordinates. Media literacy is the solution to the dilemma of hegemony in education. Critical literacy gives individuals the ability to truthfully represent themselves when producing media. This idea of transparent representation in the media is essential to social justice, human rights and equality. Bibliography Antonio Gramsci, Selections from the Cultural Writings, ed. by David Forgacs and Geoffrey Nowell Smith, trans. by William Boelhower (London: Lawrence and Wishart, 1985), pp. 389-90; Copyright Lawrence and Wishart 1985. Castro and the Blacks in Africa, Chapter 16: Castro and Black Power. Fidel Castro Ruz. Intenarios por la provincia Granma, Ludin B. Fonseca Garcia published in 2006 Fidel and Religion; Castro Talks on Revolution and Religion with Frei Betto, translated by the Cuban Center for Translation; Simon Schuster, New York Fidel Castro demands Obama return Guantanamo base http://www.blackpower.com/politics/fidel-castro-demands-obama-return-guantanamo-base/ by Black Power Staff written by Frank Mark Fidel Castro, 1988 speech Fidel on Religion High Noon in Nepal—Eye Witness to Revolution http://www.cetri.be/spip.php?article1608 ; in Centre Continental, www.centri.be. Karl Marx, Friedrich Engels: Collected works, vol. 5, translated by Richard Dixon (New York: International Publishers, 1976), pp. 59-62 Media, Communication, Culture: A Global Approach, by James Lull, 1995, New York and Chichester, UK: Columbia University Press. Copy right 1995 by James Lull. Reprinted with permission. Media Literacy in the US, published in 2005 and written by Douglas Kellner and Jeff Share. www.medienpaed.com/05-1/kellner_shsre05-1.pdf. Merriam-Webster’s Online Dictionary; http://www.merriam-webster.com/dictionary/subordinates Random House Unabridged Dictionary; Second Edition copyright 1993,1987 Selections from the Prison Notebooks of Antonio Gramsci, ed. and trans. Quintin Hoare and Geoffrey Nowell Smith (New York: International Publishers, 1971), pp.52-3, 57-8, 375-7 Stephen R. Gill, David Law, “Global hegemony and the Structural Power of Capital”, published in 1989 of the International Studies Quarterly The Holy Quran, translated to Engish by Abdullah Yusef Ali: The Holy Quran, Surah 38 v. 26 The Washburn College Bible, Oxford University Press, New York copy right 1979 by Washington College. “You shouldn't send in killers to stop the killing”, the Socialist Worker, October 13, 2006