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1894–1952

Canadian Media Theorist

Harold Adams Innis pioneered the study of media by writing an economic history of communication. He enunciated the first systematic medium theories about how media can bias the quality and quantity of information—how a living society communicates, who controls information in the living society, and what we remember of the society after it collapses. He provided the intellectual foundation for the Toronto School of Communication, influencing Marshall McLuhan, James Carey, and others, and generating some of the first ideas about how a medium of communication can affect the dissemination of ideas over time and through space.

Innis was born near Hamilton, Ontario, and graduated from McMaster University shortly before World War I. After fighting on the front lines in France, Innis studied political economy at the University of Chicago, writing a dissertation that, like many of his early works, explored the economic history of Canada. After World War II, he began to investigate the history of communication, producing two important manuscripts—Empire and Communications (1950) and The Bias of Communication (1951)—that describe how knowledge and power were stored and projected as civilizations rose and fell.

Innis made three important contributions through his excruciatingly detailed accounts of how communication tools can shape culture. First, he argued that the use of a particular communication tool would define the quality and quantity of knowledge communicated and preserved. Second, since new media always seemed to help new forms of social organization to emerge, he thought that a civilization would be constrained by its dependence on a single dominant medium, growing culturally stagnant and inflexible. Third, he illustrated how our knowledge of dead or culturally distant societies depended largely on the character of their media.

Monopolies of Knowledge

According to Innis, civilizations survive and evolve by developing new media. Modernization creates a pressure to retain and preserve more and more information, and this pressure has been responsible for the decay and succession of communication traditions. For example, he traced many different kinds of communication traditions, from the oral tradition in Homeric poems to the minstrel tradition triggered by Hesiod's poetry and the codification of laws that began when Athens adopted the ionic alphabet in 403–02 B.C.

He retold the history of early civilizations by charting the circulation of papyrus supplies, the construction of libraries, and the means of codifying law and keeping records. He argued that the bias of this early print medium lay in allowing bureaucracies to monopolize knowledge within larger and larger empires in and around the Mediterranean, because papyrus was easily transportable. However, papyrus was not durable, limiting the development of early societies until the durable parchment codex was invented. When this print technology developed, it was used primarily to translate and transcribe Hebrew scripture and Christian writing, which, Innis said, helped raise these cultures to historical prominence. Ultimately, a significant amount of knowledge was deemed heretical by St. Augustine, and therefore was not preserved by the improved technology. Again, changes in print technology helped break down the monopoly of knowledge held by monasteries in rural districts, in favor of new copyist guilds in centralized cities, cathedrals, and universities.

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