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are we seeing the death of Journalism? I for one, hope so, as it will mean a more profound change may be upon us.

What if it is the underlying structure and values of not just the news institutions but also the entities they normally cover that are eroding? What if the value of objectivity and the faith in any opaque structures are dying?

Such a transformation, a reshaping of credibility from objectivity to transparency, would have profound implications for every organization – corporate, non-profit and governmental – in our society.

ten conclusions that might guide a country's development of a culturally appropriate Internet policy

Do not spend vast sums of money to buy machinery that you are going to set down on top of existing dysfunctional institutions. The Internet, for example, will not fix your schools. Perhaps the Internet can be part of a much larger and more complicated plan for fixing your schools, but simply installing an Internet connection will almost surely be a waste of money.

Learning how to use the Internet is primarily a matter of institutional arrangements, not technical skills

he media business is being turned upside down by our new freedoms and our new roles. We’re not just readers anymore, or listeners or viewers. We’re not customers and we’re certainly not consumers. We’re users. We don’t consume content, we use it, and mostly what we use it for is to support our conversations with one another, because we’re media outlets now too.

superdistribution — content moving from friend to friend through the social network, far from the original source of the story. Superdistribution, despite its unweildy name, matters to users. It matters a lot. It matters so much, in fact, that we will routinely prefer a shareable amateur source to a professional source that requires us to keep the content a secret on pain of lawsuit. (Wikipedia’s historical advantage over Britannica in one sentence.)

The internet really is a revolution for the media ecology, and the changes it is forcing on existing models are large. What matters at newspapers and magazines isn’t publishing, it’s reporting. We should be talking about new models for employing reporters rather than resuscitating old models for employing publishers; the more time we waste fantasizing about magic solutions for the latter problem, the less time we have to figure out real solutions to the former one.

SURABAYA, Indonesia - Muslim clerics debating the exploding popularity of Facebook in Indonesia said Friday that followers could use the networking site to connect with friends or for work — but not to gossip or flirt.

Around 700 clerics, or imams, agreed to draft up guidelines on surfing the Web after receiving complaints about Facebook and other sites, including concerns they encourage illicit sex

It has become easier today for the young to connect, the imams' 300-word edict said, "erasing space and time constraints" and making it possible for couples to get to know — before they get married — if they really are well-suited.

MetroStar Systems, a 75-employee tech start-up contracted by the State Department to bring a better understanding of the United States to the countries with which it has less-than-amicable relations. The company plans to do so with X-Life Games, an initiative that effectively wraps a U.S. history lesson inside a downloadable video game for a mobile phone.

The products of this initiative — so far, “Driven,” a car-racing trivia game, and “Babangar Blues,” a music-based role-playing game — are intended to “demystify” the U.S. to foreign audiences, starting with the Middle East.

Ironically, the trivia very much resembles the test administered to new citizens. I asked Manouchehri if it was really fair to expect an Iranian to know who Patrick Henry was. “The hope is that they’ll look them up,” he said.

To those who Twitter, the reporter who investigates a story before offering it to the public must also seem tediously ruminant. On Twitter, the notes become the story, devoid of even five minutes of reflection on the writer's way to the computer. I can see that there are times —an airplane landing in the Hudson, a presidential election in Iran—when this type of impromptu journalism becomes a necessity, and an exciting one at that. Luckily, reporters still exist to make sense of information bytes and expand upon them for readers—but for how much longer? I worry that microblogging cheats my students out of their trump card: a mindful attention to the subject in front of them, so that they can capture its sights and sounds, its smells and tactile qualities, to share with readers. How can Twittering stories from laptops and phones possibly replace the attentive journalist who tucks a digital recorder artfully under a notepad, pencil behind one ear, and gives full attention to the subject at hand?

I went home after the lecture and—hypocritically, I admit—updated my Facebook status and my blog to declare how much I despise Twitter.

Twitter serves as a source of links to longer news stories.

Berelson’s analysis documented what we denizens of the burgeoning ecosystem often shorthanded as “the new media landscape” understand instinctively: that news is much more than information. That it is more, even, than a cultural commodity. Berelson highlighted news’s status as a source both of intimacy and anxiety: news is not only a reflection of the world we live in. It is also a reflection of ourselves.

Aren’t consumers better served by many outlets that are specialized than by a few outlets that are generalized? And national news, even in its halcyon days—one thinks of Walter Cronkite, the “most trusted man in America”—was never a paragon of cultural comprehensiveness. Master narratives, the closest we’ve ever gotten to macro-communal news, have been, as well, products of oligarchic exclusivity.

consumers are increasingly presented with, and made to choose among, an expanding variety of ever-narrowing news sources

what they think

Today, the major impetus for change in religious and political values comes from below

Distinctive to the modern era is that discourse and debate about Muslim tradition involves people on a mass scale. It also necessarily involves an awareness of other Muslim and non-Muslim traditions. Mass education and mass communication in the modern world facilitate an awareness of the new and unconventional. In changing the style and scale of possible discourse, they reconfigure the nature of religious thought and action, create new forms of public space, and encourage debate over meaning.