Impact of Disco

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With the decline of hypodermic needle theories a new perspective began to emerge: the stalagmite theories. Black et. al. used the metaphor of stalagmite theories to suggest that media effects occur analogously to the slow buildup of formations on cave floors, which take their interesting forms after eons of the steady dripping of limewater from the cave ceilings above. One of the most popular theories that fits this perspective is cultivation theory. Cultivation theory (sometimes referred to as the cultivation hypothesis or cultivation analysis) was an approach developed by Professor George Gerbner, dean of the Annenberg School of Communications at the University of Pennsylvania. He began the 'Cultural Indicators' research project in the mid-1960s, to study whether and how watching television may influence viewers' ideas of what the everyday world is like. Cultivation research is in the 'effects' tradition. Cultivation theorists argue that television has long-term effects which are small, gradual, indirect but cumulative and significant. Disco was an embodiment of individual liberty and self-evolvement. During the seventies there were three other subcultures that were assimilated into the disco culture namely, African Americans, gays and the Hispanics. After being marginalized for decades, these minority groups found a accommodating home in the disco clubs. Significantly, the discos also offered a taste of freedom and self-actualization for three minority groups. As from 1973, the disco clubs imported African music the Soul Makossa single produced by Manu Dibango, which served to charge the disco arenas with new energy (Sam, K, 2007). The song was a repetitious motif with no melody line, or story in the lyrics comprising of a steady dance beat. This beat was modernized with a larger Philly-style orchestral version, trendy rhythms, and the next generation of Motown
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