When we stand and force, by contrivances of our own, the view of another toward our message, our communication, we are said to be hailing. It is to announce that we seek the attention of the Other, that we are asking, if not demanding, that they pay immediate efforts to comprehend what it is we are saying. For the basic philosopher, Louis Althusser, the action of the hail works well as a tool of examination in the context of communication research. That is to say, Althusser’s conceptual framework provides a language by which we can clarify and define the influence the mass media exerts over the public.
In Althusser’s thinking, hegemonic ideology plays by, and is in fact mechanized by, the messages of the mass media. That is to say, if ideologies exist in the very apparatuses and practices of the cultural institutions of the principal forces (the State), then in a laissez faire capitalist society these institutions must include the progenitors and disseminators of the messages of mass media. For example, we increasingly see the strength of the media to shape messages of popularity, of the arts, and of war. by the use of the mass media, individuals do not realize their subjection; rather, they believe they are participating in ritual practices (such as voting in national elections for presidents, or on American Idol for singers) in order to be a person who acts according to their ideas. instead of some sort of static idea set that the principal proscribes for the placed under think and believe, ideology is a very dynamic course of action that is regularly reproducing and reconstituting in actual practice. Althusser refers to this change mechanism as interpellation.
As it is informed by the practice of the mass media, advertising is a perfect means for the interpretation of the time of action. For Althusser, interpolation begins with hailing–a heralding to join in on the proposition at hand. For advertising, this could be the potential of the product as it implies to imbue the purchaser with special and socially permissible qualities–beautiful skin, envy of others, safety for family, etc. Upon these propositions, the hail of the advertisement works to recruit subjects into its principal system. The mass media message calls out, hails, to the viewer and as attention is gathered and solidified, subjectifies the viewer by their total acceptance of the ideological proposition, and in doing so interpolates them into the ideological system. Ultimately, successfully interpolated subjects do not realize their subjection, only that they have freely chosen to become part and parcel of the principal ideology.
That is not to say there is no resistance. Those so hailed may choose to follow the ideology, or they may choose to be oppositional to its messages; that is, to become extreme or rebellious. However, in doing so, they must often confront consequences for their resistance. Althusser points out that adherents to different or oppositional ideologies are “punished” by mainstream societal ridicule or ostracism. It is interesting, consequently, how popular mass media increasingly is producing narratives that impart the “beauty” of the extreme voice. Indeed, in films such as V is for Vendetta, the hero saves the world by his rebellion against a principal force supported by a popular media culture.
Ultimately, Althusser uses these definitions and interpretations to bring forth a philosophy that allows for mechanisms of cultural strength, and the projection of force when such strength is used in a mass mediated ecosystem. These are the forces that exist so ubiquitously today, and the hailing forces of interpolation for which modern subjectification must be warned.