Blog Assignment 10: Postmodernism

June 15, 2010 in Blog Assignment

For your final graded blog assignment, please consider the postmodern topics from today’s readings that I’ll address briefly in the following video post:

INSERT VIDEO

Key Terms:

metanarratives

difference/plurality

pastiche

nostalgia

convergence

simulacrum

hyperrealism

utopia

Discuss at least a few of these concepts at length and explore how a current popular culture text (celebs, advertising, reality shows, magazines, body modification, and more depending on YOUR interests/experience) embody or deny the postmodern. Due Monday, June 21, at noon.

Blog Assignment 7: Feminism Pt. 2

June 7, 2010 in Blog Assignment

The readings from Geraghty and Ang analyze “women’s texts” of soap operas and romance novels. Geraghty (1991) mentions soaps’ division of public/private spheres and male/female spaces and privileging of women’s emotional intelligence. These ideas are grounded in Dyer’s (1981) theory of utopianism. Ang (1988) critiques Radway’s (1984) arguments of romance readers’ temporary “therapeutic” escape from the otherwise patriarchal, hegemonic novels. Ang uses this opportunity to problematize traditional feminist reception research.

For this blog assignment, first read both articles carefully to make sure you understand their respective contributions to feminism as an important part of critical theory. In one paragraph, provide what you think are the key contributions of both authors. Second, to help us understand the relevancy of feminist approaches to so-called “women’s texts,” you will apply the authors’ arguments regarding soap operas and romance novels to a current popular genre that I believe most of you will have more familiarity with: the infamous romcom.

Select a popular romantic comedy of the past year or two and in a few paragraphs please discuss how these ideas play out in the film. Discuss the utopian, therapeutic nature of the characters and plot, the portrayal of ideological perfect love, and so on. You are welcome to select a film that challenges these assumptions, but be clear in your arguments whichever route you go. (Due at noon, Thursday, June 10.)

Blog Assignment 4: Structuralism

June 2, 2010 in Blog Assignment

In our textbook, Storey explains how structuralists borrow heavily from de Saussure to examine “the grammar” of relations between texts and practices that makes meaning possible (langue v. parole, chess example). Structuralists argue that language organizes our sense of reality, and that, further, meaning rests in underlying structures rooted in language relationships. Meaning, then, is not natural, nor predetermined, but systemic, structural.

Storey briefly explains (via de Saussure) how signifiers (inscriptions) and signifieds (concepts) combine to form a sign (in parochial terms, something that stands in for or represents something else). What are some signs in popular culture today? By signs, think about things like when we see someone carrying a coffee cup. For coffee lovers this means more than coffee. It represents energy, life, comfort. For someone who hates coffee it might mean annoyance or dependency. For a person indifferent to coffee, he or she might just see a coffee cup.

Storey then explains how Barthes used semiology (or semiotics as we usually call it in popular culture studies, literally, the study of signs) to highlight latent meanings in our cultural forms. Barthes’ definition of myth as “depoliticized speech” is especially helpful in critical theory in that myths help maintain cultural, political and social hegemony. What myths can we identify operating in popular culture today? (Think about superhero myths, myths of the American dream and so on, though try to offer an original perspective.)

YouTube Preview Image

This IFC animated short demonstrates signs of industrialism and factory life but also themes of isolation, mechanical reproduction and other modernist critiques. Notice the colors, camera angles and music that operate as signs of the themes mentioned above.

For your third assigned individual blog post, explain in your own words how the signified practices of popular images are at play in a text of your choice. For example, since we’ve already used Glee as an example, I might discuss the signified meaning of the nerd v. jock myths. I could also use Lacan’s mirror stage to dissect the images of the characters in recognizing my own teaching identity against Will Schuester’s for example. Yes, there are some heavy ideas in these readings, but I think we’re far enough into the course for me to step back and see how you interpret and define the key terms from Barthes and Lacan. Turn to Twitter to share ideas if necessary.

(Reminder: Blog due at noon, Monday, June 7.)

American Chopper summary

June 1, 2010 in course concepts

Hamilton Carroll (2008) provides a critique of hegemonic masculinity in the popular Discovery Channel reality program American Choppers. Through myths of mobility and blue-collar celebrity, as well as tropes of family melodrama and working-class male labor, Carroll argues that the program constructs a masculinity that superficially glorifies nostalgia and sacrifice. Your task for the review, then, should unpack these terms and arguments via Marxist theory and other critical-cultural theories we’ve discussed thus far. There are MANY routes you could take to state your case, so I offer just a few examples that jumped out at me.

First, the myth of mobility and blue-collar celebrity in American Choppers valorizes working-class life as one of struggle and sacrifice at the same time as the show centralizes this position as an entry point into a better standard of living, which you could easily link to Adorno’s essay. For example, men are pacified in this type of work but also dream of bigger opportunities outside the garage. Ironically, programs like American Chopper continue to rate high even as the types of labor it promotes are harder and harder to find in the current recession.

Additionally, the program glorifies the outlaw biker life style. This nostalgic turn of “youthful rebellion” (p. 267) has been co-opted to display middle-class affluence. This could connect to the pop music/teenager piece by Hall and Whannel. Themes of patriotism, addiction, and recovery through faith and individual hard work feed right into the myth of the American Protestant work ethic (of which many Marxist and Gramscian critiques exist). Combined with how the show highlights male-bonding and the emotional fulfillment of hard labor, these production choices keep hegemonic masculinity in tact. Even as more and more men (and women but the issue at hand is masculinity) lose jobs, we can watch these types of shows and feel secure that everything is going to be okay. We have our male spaces. We have our freedom.

Before I close out this post, note that the essay offers a solid gender critique of how we value labor and the body. Manual labor is for strong, emotionally detached men. Mental labor, and all of the emoti0nal decision-making that comes with it, should be left to women. At least, this is how the Paul Sr. and Paulie drama plays out. An authentic man is the Jesse James like figure–ironic now that his overperformance of masculinity lost him a beautiful and talented wife. I’ll leave you now with one devil’s advocate question. If manual labor is left to men and mental labor left to women, how are most intellectual positions in Fortune 500 companies held by men?  The boardroom is surely not a place for heavy lifting, well maybe of egos. Furthermore, we could probably find statistics showing that just as many, if not more, low-paying jobs that require little “creative, mental labor” are actually held by women, such as cashiers, store clerks, cleaning crews and more. What else might be going on hegemonically by a popular culture that links male, tough labor to happiness and family? Marxist analysis may lead us to argue that American Choppers, King of Queens, and similar fare function to pacify the masses of men in average working-class jobs (To be clear, I’m not saying that Paul Sr. and company are working class. Yes, they work with their bodies but they represent a minority of people who make that much money working in a garage.) We need to keep the masses happy with popular culture so the minority upper-income can thrive economically and politically. I encourage you to share your thoughts, including those in disagreement, via comments and tweets.

(*Please note, I will not offer as thorough review posts of the remaining article reviews. Rather, I’ve included more here so you know more closely what I’m expecting in future reviews.)

Marxism Lite

May 25, 2010 in course concepts, Schedule

Even though you don’t have an assigned blog post for the Marxism readings, I wanted to use this space to summarize the concepts and pose questions for you to ponder via Twitter and toward your first article review due Tuesday. Reminder: even though you don’t have a blog response for Marxism, you should be posting your My Pop Culture Essays by the noon deadline Friday.

Please click Marxism Audio Preview for a brief intro to the concepts from the Marxism readings. My regular audio recording equipment wasn’t available, but my trusty Droid saved the day. While there’s a bit of an echo impact that wouldn’t have appeared with my Snowflake mic, I think the Voice Recorder app does a fine job.

I hope I’ve provided enough summary and questions to prep you f0r the review of the American Chopper article. Even though we’re studying popular culture, please remember we’re also practicing critical theory. This means your review should use the theories listed here under Marxism as the context for your analysis. You may also want to watch some clips of the show (click American Choppers) if you’re not familiar with it. Hit the blogs and Twitter if you want to bounce ideas around. Finally, since this is your first review for the term, please make sure you read the assignment description and rubric carefully so that you include all required elements (1, 2 and 3). Once all the reviews are posted, I’ll post my own interpretation of the key points here so you can compare to your individual review/grade. Happy reviewing.

Blog Assignment 2: Early Cultural Studies Traditions

May 24, 2010 in Blog Assignment

While there are many selections to read in our textbook, given our time constraints this summer I’ve limited it to a couple of introductions that highlight these selections as well as two important pieces from founding scholars of cultural studies, Raymond Williams and Stuart Hall. Throughout all of these readings one thing is certain–cultural studies, at least as it was formed in the UK, has a political agenda rooted in class struggle. Post-war practice of cultural studies in the United States has moved away from this economic focus, but it’s still vital to know how we got to this point in studying the popular.

From the Storey textbook:

Matthew Arnold (1869) explained that the function of culture is to produce a middle class with the “necessary cultured authority” to hold this class system in place (hegemony). Working class people, then, through their cultural forms, have the potential to disrupt this system. However, the policing forces of cultural hegemony, Arnold argues, keep society in order. More than 60 years later, F. R. Leavis (1933) argued that the cultured minority were at risk, as “mass culture” ushered in by the industrial revolution would break through the hegemonic forces. The machine would triumph, he argued. And by machine he means mass production, which revisits earlier readings of hi vs. lo culture. As traditionally defined, hi culture consists of original works of art and composition. Lo culture is easily reproducible on the mass market. However, what of these distinctions in the digital era. Isn’t Shakespeare just as attainable as Dean Koontz?

By the 1950s and 1960s British cultural studies formed to reclaim the significance of working class culture. Richard Hoggart (originally published 1957), while still critical of the behavior of young men working in the factories and living sexually loosely off the clock, at least found value in this generation’s cultural expressions. Here we see a turn away from the passive consumption of “mass culture” as theorized earlier and a focus on the active production of culture. This is at play in Stuart Hall and  Paddy Whannel’s (1964) essay on teenage culture. They explain that pop music is the sole property of the teenager. Its highly emotional content (struggles of love found and lost) deserves critique in that even though it belongs to teens, the genre is mostly produced by adults, who package and sell a formulaic product to the teens with money to burn. How has pop music changed in 2010?

In 1963 E. P. Thompson argued that the class distinctions of culture don’t always have to be in opposition. He reminded scholars of the historical specificity of cultures–cultural forms are created in a particular time and place rooted in the values of the day. As such, cultures are always in conflict and struggle, co-existing. How is this true of popular film, television, video games and other forms today? What’s different for you in college compared to the popular culture of your adolescence?

The most important reading from this bunch, that of Raymond Williams (1961), I saved for last. You might remember him from COMM 250, the guy who told us that culture is everything and a whole way of life. It’s what’s going on in the bars. However, he also encouraged Thompson’s approach of this constantly shifting terrain in that we strive to learn new things and create new cultural forms. One of his key ideas in this piece is culture as “the structure of feeling.” For your individual blog post I’d like you to define this in your own words and compare it to Williams’ other explanations of culture in the same reading. You should provide examples of current popular culture to demonstrate your points. You may want to consider working in the questions listed at the end of each paragraph above and/or these might work best as tweets (#comm326). (Due at noon Wednesday 5/26.)

Blog Assignment 1: Dissecting Popular Celebrity

May 23, 2010 in Blog Assignment

The readings for today get at the heart of the course aims. O’Shaugnessy & Stadler provide a theoretical framework for understanding the star system. Collins explains the impact of reality TV on celebrity politics. Ellcessor shifts the analysis from reality tv to social media. As you take notes toward your first graded post on your individual blogs, pay attention to following concepts:

From O’Shaugnessy & Stadler:

Cult of celebrity

Star v. Celebrity

The “discursive” vs, “market” constructions of celebrity

The three ways stars operate in the media industry: 1) financial commodities 2) texts/image; and 3) embodiment of sociological/ideological values

Primary v. secondary circulation (types of publicity)

Identification

Fandom

Interpellation

Effect of technology

From Collins:

Reality TV as the performance of the “everyday”

Democratization of celebrity

Economic function of “disposable” celebrity

The paradox of more celebrity (p. 95)

Deficit financing

Authenticity

Three things that the power of a star/celebrity depends on: 1) visibility; 2) spectacle; 3) image

From Ellcessor:

Asymmetrical nature of Twitter

Intimacy potential for fans (including beyond traditional celebrity)

Social capital

Prompt for your first assigned Pop Academy post: Consider your own love/hate relationship with celebrity. Since we all have different tastes regarding popular culture, some of us may love particular actors or directors. Others admire sports figures, politicians, musicians, bloggers, reporters and so on. I’m sure I’ve left a category out. Feel free to add to my list. However, some of us may actually despise particular famous people or celebrity in general. If so, I’m not sure you’re in the right class. Still, this may provide you a good critical eye to discuss topics this term. Pick a particular celebrity in one of the aforementioned fields (or choose your own if it’s not listed). In about 375 words explain the public persona of your celebrity. How do the key terms from the readings come into play? For example, is your chosen person a star or a celebrity? What types of financial and cultural commodities surround your person? What ideological values do they employ? What image do they construct/is constructed for them? In your experience, how are fans interpellated into the discourse of this persona? How has reality TV and/or social media (i.e. democratized media forms) impacted image construction and fan identification? I know these are lots of questions that you may not be able to fit complete answers to in a single post. As such, give me your most articulate, thoughtful, grammatically correct shot at least one or two of these questions, where you ACTIVELY connect to concepts in the readings. Answer the remainder of questions, and of course pose your own, on Twitter. Don’t forget to use #comm326 in your course-related tweets. (Original post due at noon Tuesday!)

First Day of Class!

May 23, 2010 in course concepts

The readings for today introduce us to important definitions in the critical and cultural studies traditions. I outline my thoughts on some of them here. While we don’t have quizzes or an exam in the online class, I hope these summaries are useful in understanding how the course content is relevant to our everyday lives and also to your assignments. As such, I encourage you to reference the material as you see fit in future blog posts and essays. Also, while this is not a graded individual blog post, the questions I pose here (as in future posts that review readings) are not simply rhetorical. I’d like for you think about them and offer a comment (on this blog, not your own). I don’t object to you discussing on your own blogs (for that counts toward overall participation, too), I simply encourage you to comment here toward a group conversation. Additionally, these questions are intended as prompts for Twitter discussion.

From Danesi:

The phrase “pop culture” surfaced in the United States in the 1950s. The post-war and baby boom era brought unprecedented buying power, especially to the new class of “teenagers.”

It’s important to understand culture historically and subjectively, also known as cultural relativism. This means we have to work hard to not morally or even aesthetically judge forms of pop culture by current standards. This doesn’t mean we can’t form and share opinions, just that the practice of cultural critique involves analyzing culture on “its own terms” (p. 3).

Scholars and fans alike have contested the distinctions of high, mid and low categories of popular culture. The examples Danesi shares in Table 1.1 on page 6 identify Mozart and Frontline (a PBS program) as high culture, while PBS is listed  as mid along with Oprah. Finally, American Idol and Budweiser are included as examples of low culture. What do you make of these placements? Are they arbitrary or do they make sense based on your understanding of high/mid/lo culture choices? What institutions and/or types of people impact what becomes hi, mid or low?

On page 25, Negroponte’s definition of convergence culture is included as an example of how media, technology and cultural forms are becoming intertwined and, I argue, indistinguishable, if we combine this with McLuhan’s symbolic artifacts (where culture, society and science are conflated). Your reading uses the jukebox and the automobile as prime examples of convergent, symbolic artifacts. What examples exist today? (Hint: this is a prime example of how to engage popular culture via Twitter! Perhaps, tweet your ideas? #justsaying)

The article also discusses entertainment spectacles. What are prime spectacles in popular culture we currently consume? How have they changed from previous eras that Danesi outlines?

From Martin:

The concept of power is crucial in critically analyzing popular culture. Everyday life may feel as it moves along naturally, put our actions and experiences are very much tied to politics and people/institutions in power (p. 13). This doesn’t just mean economic power but also cultural power and identity politics. Her argument, grounded in Marx and Gramsci (which we discuss soon), encourages an understanding of structures and policies that organize and command our lives and choices, but also that we interrogate how we operate within, around (or perhaps beyond) these rules and forces.

From Storey:

Our textbook author summarizes key terms such as Marxism, hegemony, ideology and articulation toward emphasizing the political nature of culture. If you don’t grasp what these ideas mean, ask here, as they are foundational to critical theory. In fact, rather than me regurgitating the definitions here why don’t you attempt commenting your interpretations of one of the above four terms?

Finally, as this is the first “official” post intended to generate discussion on the group blog, before I close it out, I’d like to encourage you to click on the different links not only in this post but also in the major link sections of the course home page. The links I’ve included there mostly lead to current pop culture topics that you might tweet about or reference in your posts/comments.

Summer Blogfest 2010

May 22, 2010 in 3

While it’s not an official event, the above title helps me prepare my mental game for the summer pop culture course. Beginning Monday, 25 students should have registered a Pop Academy blog, which means more #commnerd content aggregating on this site until the end of June. I’ve been guilty of not posting regularly, however my Twitter game is still in full force, and I hope these new Pop Academy inductees will inspire me to keep the blog momentum for the fall class in August. Two sections of more than 50 students total will take over the site. However, the fall classes will be hybrid, meaning we’ll mostly meet in person with supplemental blogs. I’m stoked for the summer section, though, since it’s the first time Pop Academy will be online only. I challenged myself to craft (hopefully) helpful instructional posts and complementary video introductions to the material. I’m fortunate that a few of the students created blogs from WordPress.com for my previous gender courses, but that still means I have about 20 students new to the tech. I hope I’ve channeled my geeky WordPress mentors (you know who you are) enough to help my students get started.

It should be an interesting first week since I’ll be spending the first week of class away from my home office. I’m in the middle of a two-week “working vacation” visiting family in the St. Louis area. My mom’s place doesn’t have reliable wifi, so I’ve hacked my Droid and MacBookPro with PDANet to get secure https access and also plan to escape to coffee shops for afternoon grading. The course is divided into types of critical theory (Marxism, Feminism, Post-structuralism, etc.), of which I’ve paired with discussion topics related to current pop culture products and processes. I’ve got posts scheduled to go live a couple days prior to deadline and will occasionally post random pop culture musings depending on the headlines. We’ll also be using Twitter, but I have yet to schedule time-released Tweets via HootSuite , my latest Twitter obsession. It’s going to be a total nerdfest, or commnerdfest I should say.

I’ll have to post more later regarding my latest pop culture addictions and reflections, but for now I’m going to enjoy this beautiful sunshine some.

What is Pop Culture?

May 20, 2010 in course concepts

This brief multimedia mashup from Amplify Me is helpful as we begin discussing definitions and implications of popular culture.  As you read and take notes from the Danesi article, keep the following terms and concepts in mind :

Cultural relativism

Culture hierarchy

Convergence culture

Symbolic artifacts

Spectacle