Visual Literacy Quotes

Sight isolates, sound incorporates. Whereas sight situates the observer outside what he views, at a distance, sound pours into the hearer. Vision dissects, as Merleau-Ponty has observed (1961). Vision comes to a human being from one direction at a time: to look at a room or a landscape, I must move my eyes around from one part to another. When I hear, however, I gather sound simultaneously from every directions at once; I am at the center of my auditory world, which envelopes me, establishing me at a kind of core of sensation and existence... You can immerse yourself in hearing, in sound. There is no way to immerse yourself similarly in sight. By contrast with vision, the dissecting sense, sound is thus a unifying sense. A typical visual ideal is clarity and distinctness, a taking apart. The auditory ideal, by contrast, is harmony, a putting together. Interiority and harmony are characteristics of human consciousness. The consciousness of each human person is totally interiorized, known to the person from the inside and inaccessible to any other person directly from the inside. Everyone who says 'I' means something different by it from what every other person means. What is 'I' to me is only 'you' to you... In a primary oral culture, where the word has its existence only in sound... the phenomenology of sound enters deeply into human beings' feel for existence, as processed by the spoken word. For the way in which the word is experienced is always momentous in psychic life.

When the phonograms and rules of English are taught in a systematic manner through solid, multimodality teaching methods which develop visual muscle memory, prevent reversals, and address the needs of all types of learners, we will be on our way to solving the literacy crisis for all its current victims and preventing it in future generations.

Vision involves more than just seeing or being shown.

Some writers, even some poets, become famous public figures, but writers as such have no social status, in the way that doctors and lawyers, whether famous or obscure, have. There are two reasons for this. Firstly, the so-called fine arts have lost the social utility they once had. Since the invention of printing and the spread of literacy, verse no longer has a utility value as a mnemonic, a devise by which knowledge and culture were handed on from one generation to the next, and, since the invention of the camera, the draughtsman and painter are no longer needed to provide visual documentation; they have, consequently, become “pure” arts, that is to say, gratuitous activities. Secondly, in a society governed by the values appropriate to Labor (capitalist America may well be more completely governed by these than communist Russia) the gratuitous is no longer regarded – most earlier cultures thought differently – as sacred, because, to Man the Laborer, leisure is not sacred but a respite from laboring, a time for relaxation and the pleasures of consumption. In so far such a society thinks about the gratuitous at all, it is suspicious of it – artists do not labor, therefore, they are probably parasitic idlers – or, at best, regards it as trivial – to write poetry or paint pictures is a harmless private hobby.

PowerPoint presentations, the cesspool of data visualization that Microsoft has visited upon the earth. PowerPoint, indeed, is a cautionary tale in our emerging data literacy. It shows that tools matter: Good ones help us think well and bad ones do the opposite. Ever since it was first released in 1990, PowerPoint has become an omnipresent tool for showing charts and info during corporate presentations.

ways in which our smartphones are changing us and undermining our spiritual health: Our phones amplify our addiction to distractions (chapter 1) and thereby splinter our perception of our place in time (12). Our phones push us to evade the limits of embodiment (2) and thereby cause us to treat one another harshly (11). Our phones feed our craving for immediate approval (3) and promise to hedge against our fear of missing out (10). Our phones undermine key literary skills (4) and, because of our lack of discipline, make it increasingly difficult for us to identify ultimate meaning (9). Our phones offer us a buffet of produced media (5) and tempt us to indulge in visual vices (8). Our phones overtake and distort our identity (6) and tempt us toward unhealthy isolation and loneliness (7). But it’s not just about warnings. Along the way, I have also attempted to commend twelve life disciplines we need to preserve our spiritual health in the smartphone age: We minimize unnecessary distractions in life to hear from God (chapter 1) and to find our place in God’s unfolding history (12). We embrace our flesh-and-blood embodiment (2) and handle one another with grace and gentleness (11). We aim at God’s ultimate approval (3) and find that, in Christ, we have no ultimate regrets to fear (10). We treasure the gift of literacy (4) and prioritize God’s Word (9). We listen to God’s voice in creation (5) and find a fountain of delight in the unseen Christ (8). We treasure Christ to be molded into his image (6) and seek to serve the legitimate needs of our neighbors (7).

Could it be that we lose some of the visual functions that we inherited from our evolution as we learn to read? Or, at the very least, are these functions massively reorganized? This counterintuitive prediction is precisely what my colleagues and I tested in a series of experiments. To draw a complete map of the brain regions that are changed by literacy, we scanned illiterate adults in Portugal and Brazil, and we compared them to people from the same villages who had had the good fortune of learning to read in school, either as children or adults.41 Unsurprisingly perhaps, the results revealed that, with reading acquisition, an extensive map of areas had become responsive to written words (see figure 14 in the color insert). Flash a sentence, word by word, to an illiterate individual, and you will find that their brain does not respond much: activity spreads to early visual areas, but it stops there, because the letters cannot be recognized. Present the same sequence of written words to an adult who has learned to read, and a much more extended cortical circuit now lights up, in direct proportion to the person’s reading score. The areas activated include the letter box area, in the left occipitotemporal cortex, as well as all the classical language regions associated with language comprehension. Even the earliest visual areas increase their response: with reading acquisition, they seem to become attuned to the recognition of small print.42 The more fluent a person is, the more these regions are activated by written words, and the more they strengthen their links: as reading becomes increasingly automatic, the translation of letters into sounds speeds up.

Changing things in education involves hard work, determination and an ability to swim against the tide.

Teachers should not fear going off plan if a better learning opportunity presents itself. Plans are plans, but children are living, breathing, creative people, who deserve to have their questions answered and original ideas explored.

What do we want most for our children? What's most important in the grand scheme of things? We want them to grow up and be happy.

Learning to read forms specialized brain networks that influence our psychology across several different domains, including memory, visual processing, and facial recognition. Literacy changes people’s biology and psychology without altering the underlying genetic code. A society in which 95 percent of adults are highly literate would have, on average, thicker corpus callosa and worse facial recognition than a society in which only 5 percent of people are highly literate. These biological differences between populations will emerge even if the two groups were genetically indistinguishable. Literacy thus provides an example of how culture can change people biologically independent of any genetic differences.

Let’s follow the causal chain I’ve been linking together: the spread of a religious belief that every individual should read the Bible for themselves led to the diffusion of widespread literacy among both men and women, first in Europe and later across the globe. Broad-based literacy changed people’s brains and altered their cognitive abilities in domains related to memory, visual processing, facial recognition, numerical exactness, and problem-solving. It probably also indirectly altered family sizes, child health, and cognitive development, as mothers became increasingly literate and formally educated. These psychological and social changes may have fostered speedier innovation, new institutions, and—in the long run—greater economic prosperity.25

From prehistoric cave paintings to the map of the London Underground, images, diagrams and charts have long been at the heart of human storytelling. The reason why is simple: our brains are wired for visuals. ‘Seeing comes before words. The child looks and recognises before it speaks,’ wrote the media theorist John Berger in the opening lines of his 1972 classic, Ways of Seeing[1]. Neuroscience has since confirmed the dominant role of visualisation in human cognition. Half of the nerve fibres in our brains are linked to vision and, when our eyes are open, vision accounts for two thirds of the electrical activity in the brain. It takes just 150 milliseconds for the brain to recognise and image and a mere 100 milliseconds more to attach a meaning to it[2]. Although we have blind spots in both of our eyes – where the optic nerve attaches to the retina – the brain deftly steps in to create the seamless illusion of a whole[3]. As a result, we are born pattern-spotters, seeing faces in clouds, ghosts in the shadows, and mythical beasts in the starts. And we learn best when there are pictures to look at. As the visual literacy expert Lynell Burmark explains, ‘unless our words, concepts and ideas are hooked onto an image, they will go in one ear, sail through the brain, and go out the other ear. Words are processed by our short-term memory where we can only retain about seven bits of information…Images, on the other hand, go directly into long-term memory where they are indelibly etched[4]. With far-fewer pen strokes, and without the weight of technical language, images have immediacy – and when text and image send conflicting messages, it is the visual messages that most often wins[5]. So the old adage turns out to be true: a picture really is worth a thousand words.

The intellectuals could not, of course, actually prevent the masses from attaining literacy. But they could prevent them reading literature by making it too difficult for them to understand – and this is what they did. The early twentieth century saw a determined effort, on the part of the European intelligentsia, to exclude the masses from culture. In England this movement has become known as modernism. In other European countries it was given different names, but the ingredients were essentially similar, and they revolutionized the visual arts as well as literature. Realism of the sort that it was assumed the masses appreciated was abandoned. So was logical coherence. Irrationality and obscurity were cultivated.

Making is a form of thinking. It’s so important from an early age to encourage young people to make art and to look at art, and the fact that we would privilege numeracy and literacy over visual awareness is a sad indication of an increasingly corporate value system. We must give young, curious, inquiring minds the ability to have the confidence in their own perception. Treat your own response with more value than something you read in a book.

A Passage to India by E. M. Forster is a dramatic study of the inability of oral and intuitive oriental culture to meet with the rational, visual European patterns of experience. “Rational,” of course, has for the West long meant “uniform and continuous and sequential.” In other words, we have confused reason with literacy, and rationalism with a single technology. Thus in the electric age man seems to the conventional West to become irrational.

Like money and clocks and all other forms of measurement, numbers acquired a separate life and intensity with the growth of literacy. Nonliterate societies had small use for numbers, and today the nonliterate digital computer substitutes “yes” and “no” for numbers. The computer is strong on contours, weak on digits. In effect, then, the electric age brings number back into unity with visual and auditory experience, for good or ill.

Art Lovers pitied me: They said I lacked "Visual literacy", which they swore was downright dangerous in a world so saturated with pictures.

Metalitecy is an overarching comprehensive notion that provides an integrated and inclusive framework to cultivate critical thinking and proficiency in comprehending data, information, visuals and the media, particularly in technology-mediated settings through fortifying lifelong learning and attaining the objective of engendering critical engagement in individuals.

Visual literacy, critical thinking, active listening—these understanding skills are—like muscles—things we need to exercise

When we see, we do so many things: we experience what is happening in a direct way; we discover something we never noticed or possibly never even looked for before; we become aware through a series of visual experiences of something we eventually come to recognize and know; we watch for evolving changes through patient observation.

Being visually literate, said Debes, enables the viewer “to interpret the visible actions, objects, symbols, natural or man-made, that he encounters in his environment.

Visual media are redefining what it means to develop the tools of literacy to understand a changing world—with regard not just to the reception of information but also to its expression

This kind of “visual reading,” the ground upon which reading is built, is sadly dismissed in favor of just words when our children get to school. Picture books give way to books with fewer and fewer illustrations. Ultimately, the image becomes an afterthought, with much sacrificed along the way. We spend countless hours on letters and words, but hardly anything on the images.

The grammar of violence is a particularly powerful means of communication unleashed by this new visual potency. Napoleon once said he feared three hostile newspapers as much as a thousand bayonets. The image is a tool of revolutionaries as well as counterrevolutionaries.

The unstoppable rise of visual expression as a popular means of conveying truth is going to require a new discernment on the part of the reader/viewer: a combination of skepticism and incisiveness that assesses the value of the image-based argument rather than the spoken. It is a sensual kind of literacy.

This thoroughness in the presentation of information is what distinguishes information from propaganda. Propaganda is information presented in a simplistic manner with the intention of shaping public opinion, highlighting what the propagandist believes strengthens his or her case and omitting what may refute it.

visual literacy”—the idea that comprehension of what we see in movies, photography, and television is as vital a skill as that of reading the written sentence.