tag:blogger.com,1999:blog-62653023352034067262024-03-21T06:56:32.559-05:00Media Theory and CriticismA BLOG FOR MEDIA THEORY GRADUATE SEMINAR IN COMMUNICATION AT THE UNIVERSITY OF MEMPHIS.Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.comBlogger57125tag:blogger.com,1999:blog-6265302335203406726.post-14889796887794886512011-04-21T19:03:00.003-05:002011-04-21T19:11:46.700-05:00An Interesting New Book<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.brazospress.com/Console/Common/Image.asp?image=/Media/PubComProductCatalog/9781587432729.jpg&width=150&height=0&quality=90"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 150px; height: 225px;" src="http://www.brazospress.com/Console/Common/Image.asp?image=/Media/PubComProductCatalog/9781587432729.jpg&width=150&height=0&quality=90" alt="" border="0" /></a><br /><span style="font-style: italic; font-weight: bold;">The Mind and The Machine</span> - <a name="x_LETTER.BLOCK43">Matthew Dickerson</a><br /><br /><span style="font-style: italic; color: rgb(153, 0, 0);">Excerpt from the publisher's comments -</span><br /><br /><a name="x_LETTER.BLOCK43">"What does it mean to be human? Some naturalists believe that the human mind can be reduced to brain biology, suggesting that we are no more than complex biochemical machines. Computer scientist Matthew Dickerson critiques a physicalist/naturalist view of human persons and defends theistic accounts of human nature. He responds to the widespread assertion that human consciousness is nothing more than "software" that can one day be downloaded into supercomputers."</a>D J Elziehttp://www.blogger.com/profile/02788908862943741403noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-15630287583547247572011-04-14T13:34:00.018-05:002011-04-14T14:18:54.035-05:00Biopolitics, Biopower, and Life Itself<style> <!-- /* Font Definitions */ @font-face {font-family:Cambria; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:3 0 0 0 1 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:Cambria; mso-bidi-font-family:"Times New Roman";} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style> <p class="MsoNormal" style="font-family:times new roman;">Welcome to the last blog-and-comment session of the semester. We’re almost there people; we can do it!</p><p class="MsoNormal" style="font-family:times new roman;"><br /><span style="mso-spacerun: yes"> </span></p> <p class="MsoNormal" style="font-family:times new roman;"> </p> <p class="MsoNormal" style="font-family:times new roman;">For my blog post, first I am going to clarify some key terms from this week’s reading, and then second, I will use Rose’s account of the five changes that our societies are undergoing as an illustration of these key terms.<br /></p><p class="MsoNormal" style="font-family:times new roman;"><br /><span style="mso-spacerun: yes"> </span></p> <p class="MsoNormal" style="font-family:times new roman;"> </p> <p class="MsoNormal" style="font-family:times new roman;">***</p><p class="MsoNormal" style="font-family:times new roman;"><br /></p> <p class="MsoNormal" style="font-family:times new roman;"> </p> <p class="MsoNormal" style="font-family:times new roman;">First of all, what is “biopolitics?”</p><p face="times new roman" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal">Biopolitics refers to a theory about a unique transition that many modern societies are arguably undergoing.<span style="mso-spacerun: yes"> </span>The transition concerns the “politicization of bare life as such,” to use Agamben’s terms.</p><p face="times new roman" class="MsoNormal"><br /></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal">To understand what he means here, recall his point about the word “life.”<span style="mso-spacerun: yes"> </span>For our one word “life,” the ancient Greeks had two distinct words—<i style="mso-bidi-font-style: normal">zoe</i> and <i style="mso-bidi-font-style:normal">bios</i>—and each of these words entailed distinct meanings. <i style="mso-bidi-font-style:normal">Zoe</i> referred to “the simple fact of living common to all living beings (animals, men, or gods)” (ST 627); <i style="mso-bidi-font-style:normal">bios</i> referred to “the form or way of living proper to an individual or group” (627).<span style="mso-spacerun: yes"> </span>Thus, when Plato or Aristotle mentioned different kinds of lives (the philosophical life, the political life, and so on), they used the term <i style="mso-bidi-font-style:normal">bios</i>, which entailed a specific sense of telos.<span style="mso-spacerun: yes"> </span><i style="mso-bidi-font-style:normal">Zoe</i>,<i style="mso-bidi-font-style: normal"> </i>on the other hand, more closely concerned “natural life,” and, as Agamben points out, this “simple natural life [<i style="mso-bidi-font-style: normal">zoe</i>] is excluded from the <i style="mso-bidi-font-style:normal">polis</i>, and [it] remains confined—as merely reproductive life—to the sphere of <i style="mso-bidi-font-style:normal">oikos</i>, ‘home’” (ST 674).<span style="mso-spacerun: yes"> </span><i style="mso-bidi-font-style:normal">Zoe</i> was apolitical.</p><p face="times new roman" class="MsoNormal"><br /></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/-vKpxMRGDcGE/TadBJhBxfUI/AAAAAAAAAMo/V4t-7sWK1B0/s1600/Picture%2B2.png"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 211px; height: 320px;" src="http://1.bp.blogspot.com/-vKpxMRGDcGE/TadBJhBxfUI/AAAAAAAAAMo/V4t-7sWK1B0/s320/Picture%2B2.png" alt="" id="BLOGGER_PHOTO_ID_5595512693771566402" border="0" /></a>So going back to the transition: Agamben suggests that the transition to biopolitics in our societies concerns a transition in which <i style="mso-bidi-font-style:normal">zoe</i> (natural life or biology as we think of it) has now entered the “sphere of the <i style="mso-bidi-font-style:normal">polis</i>” (676).<span style="mso-spacerun: yes"> </span>That is, Agamben argues (following Foucault) that “natural life begins to be included in the mechanisms and calculations of State power, and politics turns into <i style="mso-bidi-font-style: normal">biopolitics</i>” (676).<span style="mso-spacerun: yes"> </span>In other words, not only is “life”—life which is concerned with certain goods and ends (<i style="mso-bidi-font-style:normal">bios</i>)—implicated in politics, but now natural life as such (<i style="mso-bidi-font-style:normal">zoe</i>) is a political matter.<span style="mso-spacerun: yes"> </span>We can understand this move as a transition to “biopolitics.” According to Agamben, this transition to biopolitics “constitutes the decisive event of modernity and signals a radical transformation of the political-philosophical categories of classical thought” (676).</p><p face="times new roman" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal">When natural life (biological life as we think of it) enters the political field—when the transition to biopolitics happens—one can see a new dimension of power: “biopower.”</p><p face="times new roman" class="MsoNormal"><br /></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal">***</p><p face="times new roman" class="MsoNormal"><br /></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal">What is “biopower?”</p><p face="times new roman" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal">Biopower, according to Hardt and Negri, “is a form of power that regulates social life from its interior, following it, interpreting it, absorbing it, and rearticulating it.<span style="mso-spacerun: yes"> </span>Power can achieve an effective command over the entire life of population only when it becomes an integral, vital function that </p> <p face="times new roman" class="MsoNormal">every individual embraces and reactivates of his or her own accord. […] Biopower thus refers to a situation in which what is directly at stake in power is the production and reproduction of life itself.” (Empire 23-24).</p><p face="times new roman" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p face="times new roman" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://4.bp.blogspot.com/-PV3qLgsVoYc/TadBdzlDU0I/AAAAAAAAAMw/mLUY8eqa0jc/s1600/Picture%2B3.png"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 203px; height: 320px;" src="http://4.bp.blogspot.com/-PV3qLgsVoYc/TadBdzlDU0I/AAAAAAAAAMw/mLUY8eqa0jc/s320/Picture%2B3.png" alt="" id="BLOGGER_PHOTO_ID_5595513042348757826" border="0" /></a></p><p face="times new roman" class="MsoNormal">Biopower, in other words, refers to the way in which power operates through our material, bodily lives.<span style="mso-spacerun: yes"> </span>If power is a productive, organizing force, as Foucault has argued, then biopower (in this Foucaultian sense) refers to the way in which power organizes not only our individual, material lives (e.g. how we use our bodies), but also the way power now organizes the bodies of everyone in the entire society. </p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal">At this point, you (or someone else) might be saying: “What?! There is no power exercised over my body.<span style="mso-spacerun: yes"> </span>I am the arbiter of what I do with my body.”<span style="mso-spacerun: yes"> </span>But the advocates of the biopower concept might reply: “This is precisely the point.<span style="mso-spacerun: yes"> </span>Biopower operates such that you think you are choosing what you want to do with your body, but in fact, the choices you make are evidence of the biopower itself.<span style="mso-spacerun: yes"> </span>Biopower is a power that we have internalized so that the choices and actions that we perform with our bodies are directed from within. That is, it’s not some outside force making the choice for us; it’s something you choose for yourself because the power is something you have internalized through socialization and so on.”</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">Thus, if you are skeptical about all this “biopower” talk, I understand.<span style="mso-spacerun: yes"> </span>Such a reading of power does seem like it incorporates a radical “hermeneutic of suspicion” to borrow Paul Ricouer’s term.<span style="mso-spacerun: yes"> </span>But the point here is to try to understand the ideas on their own terms, as best we can.</p><p style="font-family: times new roman;" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">So, to wrap up this question, biopower is the force that organizes, coordinates, and controls bodies.<span style="mso-spacerun: yes"> </span>But we can also think of biopower as a power that is exercised in, through, and over not just our bodies in general but also over the <span style="font-style: italic;">biology</span> of our bodies--the make up of our bodies.<span style="mso-spacerun: yes"> </span>Biopower becomes exercised on life “itself.”</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">***</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">What’s up with the “itself” qualifier?<span style="mso-spacerun: yes"> </span>Why do both Hardt/Negri and Rose refer to something they call “life itself?”</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">I think that this qualifier “itself” helps emphasize what the authors are talking about.<span style="mso-spacerun: yes"> </span>To understand why Hardt and Negri use this word, we need to understand the context of its usage.<span style="mso-spacerun: yes"> </span>They use the term “life itself” to highlight the contrast in how power operates within two different kinds of societies: Foucault’s notion of a disciplinary society and his notion of a control society.<span style="mso-spacerun: yes"> </span>In the disciplinary society, formal structures (like official institutions such as the prison, the hospital) limit what the citizen can and cannot do externally—that is, the power is exercised “from without” (in contrast to “from within”) the citizen.<span style="mso-spacerun: yes"> </span>In the control society, by contrast, power operates from within; it is “distributed throughout the brains and bodies of citizens” (Empire 23).<span style="mso-spacerun: yes"> </span>As Hardt and Negri put it, “the behaviors of social integration and exclusion proper to rule are thus increasingly interiorized within the subjects themselves” (23).<span style="mso-spacerun: yes"> </span>In this sense, the formal disciplinary structures are no longer necessary because the “control extends well outside the structured sites of social institutions,” and instead, it operates “through flexible and fluctuating networks” (23). Within these informal networks, then, power operates from within “brains and bodies,” as they put it (hence the concept of biopower, as discussed above), and the import of this new location of power is that the field of politics begins to operate more and more within the zones of our biological and material life.<span style="mso-spacerun: yes"> </span>Politics descends to the level of “life itself.”</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p face="times new roman" class="MsoNormal"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://2.bp.blogspot.com/-mX4u8ePsGPI/TadB-JiYX2I/AAAAAAAAAM4/wvjMkefR1TY/s1600/Picture%2B1.png"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 208px; height: 320px;" src="http://2.bp.blogspot.com/-mX4u8ePsGPI/TadB-JiYX2I/AAAAAAAAAM4/wvjMkefR1TY/s320/Picture%2B1.png" alt="" id="BLOGGER_PHOTO_ID_5595513597998948194" border="0" /></a></p> <p style="font-family: times new roman;" class="MsoNormal">Rose uses the term “life itself” for similar emphatic reasons.<span style="mso-spacerun: yes"> </span>As a sociologist, Rose is interested in the changing contours of “life” (our understanding of biological, material, and/or human life) and also in the political dramas that this “emergent form of life” entails (Rose 3).<span style="mso-spacerun: yes"> </span>Thus, to understand why Rose uses the qualifier "itself," we need to understand the change he is trying to capture.<span style="mso-spacerun: yes"> </span>One can notice this change by first looking at how the “vital politics” (political issues concerning human life) of the 18th and 19th centuries revolved around health: “rates of birth and death, of diseases and epidemics, of the policing of water sewage, foodstuffs, graveyards, and of the vitality of those agglomerated in towns and cities” (3).<span style="mso-spacerun: yes"> </span>Then in the early 20th century, this politics of health morphed such that it now incorporated a specific understanding of biological inheritance.<span style="mso-spacerun: yes"> </span>Hence, one can see how this understanding “seemed to oblige politicians in so many countries to try to manage the quality of the population, often coercively and sometimes murderously, in the name of the future of the race” (3).<span style="mso-spacerun: yes"> </span>But here in the 21st century, the “vital politics” has changed: “it is neither delimited by the poles of illness and health, nor focused on eliminating pathology to protect the destiny of the nation. Rather, it is concerned with our growing capacities to control, manage, engineer, reshape, and modulate the very vital capacities of human beings as living creatures” (3).<span style="mso-spacerun: yes"> </span>This last sentence captures the transition that Rose is trying to emphasize with the qualifier in his title—“the politics of life itself.”<span style="mso-spacerun: yes"> </span>In our vital politics, we are now no longer focused on the “superstructural” manifestations of our biological lives—manifestations like disease or Mendelian inheritance; we are now focused on what we understand to be the “base” of our lives: the manipulation of molecules and chemicals.<span style="mso-spacerun: yes"> </span>Hence, politics is being played out at a new level—the level of “life itself”—the core of what we understand our biological selves to be.</p><p style="font-family: times new roman;" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">***</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">Rose offers some clear examples of how these concepts—biopolitics and biopower and their interaction with life “itself”—play out in five different realms of today's 21st-century world.</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal"><span style="font-weight: bold;">Molecularization</span><br /></p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">In the 21st century, we have moved from understanding life on a molar level—limbs, organs, etc.—to the molecular level.<span style="mso-spacerun: yes"> </span>As Rose puts it, “the clinical gaze has been supplemented, if not supplanted, by this molecular gaze” (12).<span style="mso-spacerun: yes"> </span>This new understanding has enabled what he calls the “mobilization of vitality,” or the way in which the building blocks of life are now much more manipulable and movable (15).<span style="mso-spacerun: yes"> </span>That is, “molecularization is conferring a new mobility on the elements of life, enabling them to enter new circuits—organic, interpersonal geographical, and financial. […] At this molecular level, that is to say, life itself has become open to politics” (15).</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman; font-weight: bold;" class="MsoNormal">Optimization</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">With this epistemological change opening up a new space for politics, we are witnessing the development of new “technologies of optimization” that are changing the traditional roles of medicine: “Contemporary medial technologies do not seek merely to cure diseases once they have manifested themselves, but to control the vital processes of the body and mind” (16).<span style="mso-spacerun: yes"> </span>Rose suggests that this move manifests itself in contemporary concerns over the <span style="font-style: italic;">susceptibility</span> and <span style="font-style: italic;">enhancement </span>of bodies.<span style="mso-spacerun: yes"> </span>No longer is modern medicine just worried about disease when it manifests itself; it is now concerned with understanding our health (and the medical measures we need to take to maintain it) in terms of our <i style="mso-bidi-font-style:normal">susceptibility</i> to disease.<span style="mso-spacerun: yes"> </span>Concerning enhancement: while the human desire to enhance biological life is not new (think of glasses, contacts, hearing aids, etc.), more and more one can see a move “reshape vitality from the inside” with the goal of optimizing what it means to be human.</p><p style="font-family: times new roman;" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman; font-weight: bold;" class="MsoNormal">Subjectification and Ethopolitics</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">In the 21st century, new notions of what it means to be a responsible citizen have emerged that revolve around our biology. <span style="mso-spacerun: yes"> </span>We are responsible in new ways for our corporeal and psychological being: “Exercise, diet, vitamins, tattoos, body piercing, drugs, cosmetic surgery, gender reassignment, organ transplantation: the corporeal existence and vitality of the self has become the privileged site of experiments with the self” (26).<span style="mso-spacerun: yes"> </span>In the process of this change, Rose suggests that we can see a shift to what he calls “ethopolitics”: “If ‘discipline’ individualizes and normalizes, and ‘biopolitics’ collectivizes and socializes, ‘ethopolitics’ concerns itself with the self-techniques by which human beings should judge and act upon themselves to make themselves better than they are” (27).</p><p style="font-family: times new roman;" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman; font-weight: bold;" class="MsoNormal">Somatic Expertise</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">With all these changes, new authorities over the body are emerging, and these authorities are no longer just clinicians and doctors: “There are nutritionists, dieticians, health promotion experts, remedial gymnasts, experts on exercise and fitness,” and so on (28).<span style="mso-spacerun: yes"> </span>And what is unique about all this forms of expertise is that they contain certain “pastoral powers”: the expertise proposes to offer counsel.<span style="mso-spacerun: yes"> </span>For example, consider not only the “addiction counselors, sex counselors, family and relationship counselors” and so on, but also consider the new realm of expertise in bioethics.<span style="mso-spacerun: yes"> </span>Bioethicists play a significant role in our health institutions and corporations of the 21st century.</p><p style="font-family: times new roman;" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman; font-weight: bold;" class="MsoNormal">Bioeconomics or Economies of Vitality</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">The biotech industry now inhabits a huge sector of our economic markets, and the industry is continuing to grow.<span style="mso-spacerun: yes"> </span>As Rose points out, “U.K. Prime Minister Tony Blair said, ‘biotechnology is the next wave of the knowledge economy and I want Britain to become its European hub” (35).<span style="mso-spacerun: yes"> </span>Blair’s comment points to a growing trend in “novel alliances between political authorities and promissory capitalism” (34).<span style="mso-spacerun: yes"> </span>That is to say, “the hope [Blair] expresses for a virtuous alliance of state, science, and commerce in the pursuit of health and wealth is one that is shared by many other political authorities” (35) </p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal"><br /></p><p style="font-family: times new roman;" class="MsoNormal">All of these examples point to the way in which politics has entered the realm of <i style="mso-bidi-font-style:normal">zoe</i>.<span style="mso-spacerun: yes"> </span>Biopolitics entails a power (biopower) exercised over and through life “itself.”</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">***</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">Questions for discussion:</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">Another key term remains in this week’s reading that I did not define: “biopolitical production.”<span style="mso-spacerun: yes"> </span>What do Hardt and Negri mean by this term and why do they use it as the title for the second chapter of <i style="mso-bidi-font-style:normal">Empire</i>?</p><p style="font-family: times new roman;" class="MsoNormal"><br /><span style="mso-spacerun: yes"> </span><span style="mso-spacerun: yes"> </span></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">Compare and contrast Althusser’s “Thesis II” (ideology has a material existence) to the concept of biopower as advanced in this week’s readings.<span style="mso-spacerun: yes"> </span>What are the differences; what are the similarities? What are the connections, and what are the disjunctions between these two ideas?<br /></p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">Imagine you are talking to a skeptic about this week’s reading material, and this person suggests the following: “I don’t know.<span style="mso-spacerun: yes"> </span>All this talk of Empire, biopower, and biopolitics sounds an awful lot like conspiracy discourse, except it’s all dressed up as fancy academic-intellectual chic.”<span style="mso-spacerun: yes"> </span>How would you defend the credibility, productivity, and/or fruitfulness of these theories and concepts for academic (or communication studies) inquiry?<span style="mso-spacerun: yes"> </span>In other words, how would you talk with a skeptic about these construals of the ways that power operates within capitalism, politics, and “life itself?”</p><p style="font-family: times new roman;" class="MsoNormal"><br /></p> <p style="font-family: times new roman;" class="MsoNormal"> </p> <p style="font-family: times new roman;" class="MsoNormal">(Feel free to engage these questions or take up your own line of inquiry for your comments.<span style="mso-spacerun: yes"> </span>See you Monday.)</p>Markhttp://www.blogger.com/profile/07595787714502744092noreply@blogger.com13tag:blogger.com,1999:blog-6265302335203406726.post-67979106808371803082011-04-10T16:32:00.000-05:002011-04-10T16:32:23.805-05:00The Machine is Us/ing us<div class="separator" style="clear: both; text-align: center;"><object width="320" height="266" class="BLOGGER-youtube-video" classid="clsid:D27CDB6E-AE6D-11cf-96B8-444553540000" codebase="http://download.macromedia.com/pub/shockwave/cabs/flash/swflash.cab#version=6,0,40,0" data-thumbnail-src="http://0.gvt0.com/vi/NLlGopyXT_g/0.jpg"><param name="movie" value="http://www.youtube.com/v/NLlGopyXT_g&fs=1&source=uds" /><param name="bgcolor" value="#FFFFFF" /><embed width="320" height="266" src="http://www.youtube.com/v/NLlGopyXT_g&fs=1&source=uds" type="application/x-shockwave-flash"></embed></object></div>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-15505338306942997122011-04-10T16:30:00.000-05:002011-04-10T16:30:53.487-05:00We've lost control. Shoot everything<div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dy2TPjJ0UC8CF5rU5Hkkni-uwt6-Tn3NBLYPaX1IRm_lkQ9WxVR1ga9lsC_IFJOGLfXWLpZMqJqFtvfG1LmfA' class='b-hbp-video b-uploaded' frameborder='0'></iframe></div><div class="separator" style="clear: both; text-align: center;"><br />
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dwdjlY-e-_TDweNu9gjWt87xmljQdBJRuNy5iilKt2Rq9VT4O1RZTZBeQK1U95AlXw26RxA6BZHNqBOi6MLlQ' class='b-hbp-video b-uploaded' frameborder='0'></iframe></div>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-50171965887075974782011-04-08T15:25:00.007-05:002011-04-08T17:47:50.237-05:00<span style="font-size:100%;">Now we will elaborate further on an aspect of the control society we mentioned briefly in the first post. Castells' comment that<a href="http://www.youtube.com/watch?v=zI5hrcwU7Dk"> the switches that connect networks--financial flows--are the privileged instruments of power.</a> ("Global Network" <span style="font-style: italic;">ST </span>621) <br /><br />Goddamn this leviathan global capitalism! Like Howard Beale, you can't help but be dumbstruck by the gargantuan power it wields. Deleuze writes in <span style="font-style: italic;">Control Society</span> that</span><span style="font-style: italic;font-size:100%;" ><span style="font-family: times new roman;"> </span></span><span style="font-family: times new roman;font-size:100%;" ><span style="font-style: italic;">"businesses take over from factories, and a business is a soul, is a gas...Corruption here takes on a new power. The sales department becomes a business' center or soul. We're told businesses have souls, which is surely the most terrifying news in the world. Marketing is now the instrument of social control and produces the arrogant breed who are our masters."</span> The forces of observation and control are omnipresent.<span style="font-style: italic;"> "In control societies </span><span style="font-style: italic;">you never finish anything--business, training, and military service being coexisting...a sort of universal transmutation." </span>(p.179)<br /><br /><iframe title="YouTube video player" src="http://www.youtube.com/embed/szNLMtgI7hU" allowfullscreen="" width="480" frameborder="0" height="390"></iframe><br /><br /><br />Castells, Levina, and Kien remind us how our culture revolves around networks. Social media networks like <a href="http://www.facebook.com">Facebook </a>and <a href="http://www.twitter.com">Twitter </a>are among the most prominent, while <a href="http://www.reddit.com">Reddit</a></span><span style="font-size:100%;"> </span><span style="font-size:100%;">is a massive aggregate information and entertainment forum. These rhizomes are incredible for their ability to instantly communicate across the globe, but Levina and Kien suggest caution when interacting with the network. ("Post-Global Network" p.2) <a href="http://www.youtube.com/watch?v=X7gWEgHeXcA&NR=1">This video</a> explains the commercial importance of data gathered from social network sites, while <a href="http://www.youtube.com/watch?v=wogtTQs8Kzw&feature=related">this video</a> traces the financial foundations of Facebook. Both videos quote from Facebook's privacy policy. The current text of their <a href="http://www.facebook.com/terms.php">Statement of Rights and Responsibilities</a> is slightly different but it continues to grant to Facebook open-ended access and control over your data. <br /><br />Remember, it all boils down to the network. <br /><br /><span style="font-style: italic;">There is only one holistic system of systems. One vast and immane, interwoven, interacting, multi-varied, multi-national dominion of dollars.</span><br /><br /><span style="font-style: italic;">It is the international system of currency which determines the totality of life on this planet. That is the natural order of things today. That is the atomic, and sub-atomic and galactic structure of things today. We no longer live in a world of nations and ideologies, Mr Beale. The world is a college of corporations, inexorably determined by the immutable bye-laws of of business. The world is a business. One vast and ecumenical holding company for whom all men will work to serve a common profit. In which all men will hold a share of stock.</span><br /><br /><span style="font-style: italic;">All necessities provided. All anxieties tranquilized. All boredom amused.</span><span style="text-decoration: underline;"></span></span>KevinMcCoyhttp://www.blogger.com/profile/18189308717295116077noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-11751201319042740832011-04-08T10:51:00.003-05:002011-04-08T12:49:37.452-05:00NETWORK & RHIZOMEBy Sirs Kevin McCoy and Robert Rowan <style>@font-face { font-family: "Cambria"; }p.MsoNormal, li.MsoNormal, div.MsoNormal { margin: 0in 0in 0.0001pt; font-size: 12pt; font-family: "Times New Roman"; }a:link, span.MsoHyperlink { color: blue; text-decoration: underline; }a:visited, span.MsoHyperlinkFollowed { color: purple; text-decoration: underline; }div.Section1 { page: Section1</style> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">Because of the complexity of both concepts of the network and the rhizome and also because these are relatively new concepts in both social media specifically and in human history generally, this post will explain and deconstruct each separately and will conclude by showing their similarities, differences and functions.</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal"><span style="font-weight: bold;">Definition of a Network</span> – According to Castells, “a network is a set of interconnected nodes.<span style=""> </span>A node is a point at which it intersects itself “(620).<span style=""> </span>Both terms depend on the surrounding structures, but are open to constant expansion.<span style=""> </span>According to Levina and Kine, “From pop culture to scientific research to border regulation, governance, entertainment, production and consumption, almost every identifiable facet of human and post-human life has been affected by a network paradigm” (Levina 7). A network is different from previous social structures in that it is not hierarchical.<span style=""> </span>Essentially, everyone exists on the same plane.<span style=""> </span>Power is egalitarian in theory but not in function because there are people who control greater access the network. Castells later elaborates: “Switches connecting the networks (for example, financial flows taking control of media empires that influence political processes) are the privileged instruments of power” (ST 621).<span style=""> </span>The internet is the greatest example in that all types of information could be accessible to anybody online, but access to the information can be limited by bandwidth, signal strength, or censorship.<span style=""> </span>As Castells points out, our culture has become centred around social media networks, like Facebook.<span style=""> </span>What began as an exclusive system within the Ivy League expanded to include more colleges and universities, but it remained as an exclusive network of college students. <span style=""> </span>Today, it is open to anyone over the age of 13.</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">The ubiquitous presence of the iPod in society shows us the physical manifestation of a large network that goes into making the product.<span style=""> </span>In order to make an iPod, numerous factories throughout China specialize and make individual elements of the finished product: one factory makes the chips, another designs the skin, another mines for plastics and metals and other elements that comprise the brain and the body of the iPod. Once it is finished a distribution network comes into play to get it from the sites of production to the sites of consumption.<span style=""> </span>It must be shipped through various international ports to arrive at your local Apple Store.<span style=""> </span>Lastly, you drive your car or ride your bike to the Apple store and purchase it.</p> <p class="MsoNormal"> </p> <p class="MsoNormal">Castells notes: “Thus distance (physical, social, economic, political, cultural) for a given point or position” is irrelevant.<span style=""> </span>However, the two points can connect/communicate only if they are within the network.<span style=""> </span>It is a binary system of inclusion and exclusion.<span style=""> </span>Let’s consider excommunication in the Catholic Church as a pre-existing example of this paradigm.<span style=""> </span>The Catholic Church excommunicates heretics, let’s say, and if an individual suffers this he is not simply banished from a specific church, he is excluded from the Catholic Church as an institution and is out of the network.<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">The network is constantly trying to protect itself.<span style=""> </span>Let’s consider last week’s discussion: Life is the most important commodity in Empire, which consolidate power to preserve peace so that life can be produced and controlled like all other commodities It’s a major network working toward preserving itself.<span style=""> </span>To be alive is to be part of Empire network.<span style=""> </span>To preserve life is to preserve Empire Network.<span style=""> </span>To attack life is to attack Empire Network.<span style=""> </span>Resistance always comes from within like a virus.<span style=""> </span>Terrorism is attacked against the body of the Empire and suicide bombing is the ultimate attack.<span style=""> </span>The body of the empire is the site of conflict between the preservation of life and self destruction.</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">Finally, the last thing about a Network is that all global networks are connected by a single thing: capital.<span style=""> </span>Essentially, Marx’s socialist workers’ revolution is impossible.<span style=""> </span>Labor is divided into specialized compartments and all are connected to a network of capital...Capital tends to escape in its hyperspace of pure circulation, while labor dissolves its collective entity into an infinite variation of individual existences.<span style=""> </span>Under conditions of network society, capital is globally coordinated and labor is individualized (Castells 622-23).<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">RHIZOMES</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">The article “Rhizome Versus the Tree” articulates the rhizomatic structures within society. <span style=""> </span>Deleueze organized the characteristic of the rhizome into five different sections.</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">In the <span style="font-weight: bold;">principles of connection and heterogeneity</span> section, literally what the rhizome vs. the tree represents is a difference in methods of communication.<span style=""> </span>For instance, the rhizome is always in the middle: “Unlike trees or their roots, the rhizome connects one point to any other point, and its traits aren’t necessarily linked to traits of the same nature” (35).<span style=""> </span>In the words of Deleuze, the tree represents a linear and genealogical information system, whereas a rhizome has a multi-dimensional function, it is always “in the middle.” <span style=""> </span>It is also called an “<span style="font-weight: bold;">antigenealogy</span>.” This means that rhizome cannot be traced from a beginning to and end – i.e. it is not a line segment.</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">Let us consider the fields of linguistics and/or informational studies.<span style=""> </span>In a linguistic in tree system, everything is organized, structured, and self-contained within finite boundaries. In a rhizome system, however, a linguistic system is diverse, fluctuating, colloquial, and centered upon jargon and patois (Deleuze 30).<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">In the third section, the <span style="font-weight: bold;">principle of multiplicity</span> states that a rhizome is indivisible.<span style=""> </span>You can examine an abstracted fragment, but it always has to be considered in relation to the infinite whole.<span style=""> </span>As Deleuze states: “A multiplicity has neither subject nor object, only determinations, magnitudes, and dimensions that cannot increase in number without the multiplicity changing in nature.<span style=""> </span>Deleuze uses the metaphor of the relationship between a puppet and its puppet master.<span style=""> </span>It is not simply the puppeteer manipulating the strings; it also has to do with the interaction between the nervous system of the puppet master, his/her subtle manipulation of certain parts of the handles attached to the strings which in turn sends motion waves down the strings and into the puppet.<span style=""> </span>The gravity and movement of the puppet in turn send signals back up the strings, into the handles attached to the strings, through the hands and back into the nervous system of the puppeteer.<span style=""> </span>This is a perfect representation of a rhizome system because signals and information are not merely the interplay of signals received and then forwarded and returned; it is a constant fluctuation of communication and interaction.<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">Another way to conceptualize the rhizome vs. tree comparison is to compare an <span style="font-weight: bold;">encyclopedia to Wikipedia</span>.<span style=""> </span>A tree structure is more similar to an encyclopedia, not only because it is printed on paper, but also because the book is a finite structure with certain rules: it is a physical object, it cannot be amended once it’s been printed and published, the authors are limited in the amount of information it can contain; it has to exist as a representation of all the information in existence at a given point in time, and even then it has to be limited in scope to adhere the structures of the encyclopedic format.<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">In contrast, Wikipedia exists as a rhizome structure because it does not exist as a physical object, there is not an annual edition, and it exists as a constant and variable flow of information (new pages, citations, and articles are verified and re-verified on a constant basis).<span style=""> </span>A page can be updated real time almost concurrent to the action or information that it is covering.<span style=""> </span>For instance, during the 2009 State of the Union address, the Republican South Carolina Congressman Joe Wilson called out President Obama by shouting, “YOU LIE!”<span style=""> </span>Almost instantaneously, his Wikipedia page was updated to include that event in both his and the country’s life.<span style=""> </span>The update of new information is what Deleuze calls the <span style="font-weight: bold;">asignifying</span> <span style="font-weight: bold;">rupture</span>.<span style=""> </span>This means that a rhizome can be broken but it will continue from the old line or with a new line into many different directions or <span style="font-weight: bold;">flights of path</span>.<span style=""> </span>For instance, if we change a Wikipedia page by adding or omitting information, it experiences an <span style="font-weight: bold;">asignifying rupture</span>, and a rupture occurs again when another Wikipedia user updates the information.<span style=""> </span>This constantly evolving process is never truly finished; it is always “in the middle.”<span style=""> </span>In contrast, an encyclopedia doesn’t experience this rupture.<span style=""> </span>If you tear a page from the encyclopedia, it has become irrevocably altered.<span style=""> </span>The information cannot simply continue.<span style=""> </span>The information on that page is lost and cannot be amended.<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">This asignifying rupture is in the middle of his fourth concept which explains the idea of <span style="font-weight: bold;">deterritorialization and reterritorialization</span>.<span style=""> </span>The old meaning is stripped away, new meaning is applied, and the new eventually becomes old and is replaced by a “newer new.”<span style=""> </span>In this day and age, there are innumerable examples of this de/reterritorialization.<span style=""> </span>For example, “the High Line in NYC was a former elevated freight railroad spur that connected directly to factories and warehouses, allowing trains to roll right inside buildings. Milk, meat, produce, and raw and manufactured goods could be transported and unloaded without disturbing traffic on the streets” (<a href="http://en.wikipedia.org/wiki/High_Line_%28New_York_City%29">http://en.wikipedia.org/wiki/High_Line_%28New_York_City%29</a>).<span style=""> </span>After falling into disrepair because of disuse, the High Line has been reconstituted into a public greenway.<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">Another example of de/reterritorialization is the evolution or rock music.<span style=""> </span>Rock’s roots are steeped in Delta blues, country pickin’, and, to an extent, New Orleans jazz. When these different musical genres formed its elemental structure in Memphis, it became rock ‘n roll.<span style=""> </span>However, with the advent of television and other forms of media such as record players, rock concerts, etc., the musical genre was deterritorialized and subsequently reterritorialized within different cities and countries all over the world.<span style=""> </span>For instance, the Beatles picked up on rock in the late 1950s Liverpool by attainting bootleg copies of R & B, country, and rock records while also being influenced by Elvis Presley.<span style=""> </span>Rock music deterritorialized the musical traditions that influenced the Beatles growing up – big band, skiffle, English folk music for example.<span style=""> </span>When they latched onto rock, they reterritorialized rock music to suit their environment.<span style=""> </span>Later in their career as they began to evolve their musical sound, they underwent a new process of de/reterritorialization process that continued throughout their career as Beatles and even into their solo careers.<span style=""> </span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">The fifth and last principle of Deleuze’s rhizome is the <span style="font-weight: bold;">principle of cartography</span>.<span style=""> </span>Here he compares the rhizome to a map (Deleuze 35).<span style=""> </span>He goes on to say: “The map is open and connectible in all of its dimensions; it is detachable, reversible, susceptible to constant modification...it always has multiple entryways” (Deleuze 35).<span style=""> </span>This means that your view of the map depends on your orientation: how far you want to go and how much you want to see.<span style=""> </span>A map can be as small as a plan for a house yet can be expanded to encompass city, county, state, nation or the world.<span style=""> </span>GoogleMaps is the perfect manifestation of a rhizomatic map.</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><br /></p><p class="MsoNormal">Lastly, we will briefly on Deleuze’s article “Postscript on Control Societies.”<span style=""> </span>He begins by tracing Foucault’s analysis of the transition from the<span style="font-weight: bold;"> carceral/disciplinary society</span> to a <span style="font-weight: bold;">control society</span>.<span style=""> </span>A carceral/disciplinary society focuses on “various places or sites of confinement,” while the control society operates through constant variations and modulations of observation (178).<span style=""> </span>This relates to the panopticon that we discussed in class.<span style=""> </span>As he further demonstrates, the control society is manifested economically.<span style=""> </span>We are no longer dealing with the duality of masses and individuals; individuals become “dividuals” and masses become samples, data, and markets and/or banks.<span style=""> </span>For example, the principle of money: in a disciplinary society, money was manifested as molded currencies or upon a gold standard; in a control society, money manifests itself through exchange rates and modulations depending on the market forces.<span style=""> </span>This is why the recent uprisings in Egypt/Libya have caused oil prices to spike, and why the catastrophe in Japan has halted the production of automobiles.<span style=""> </span></p> <p class="MsoNormal"><span style=""> </span></p> <p class="MsoNormal"><br /></p><p class="MsoNormal">In conclusion, the network and rhizome are similar concepts of communication, production, and information dissemination.<span style=""> </span>The network has historically had a more ubiquitous and oft-used function in society.<span style=""> </span>The rhizomatic structure has existed primarily as a theoretical application.<span style=""> </span>We have demonstrated a few of their operations such as the network of iPod production and distribution; we have also shown the rhizomatic structure present in internet informational systems such as Wikipedia.<span style=""> </span></p> <p class="MsoNormal"> </p>Roberthttp://www.blogger.com/profile/01929576434102709171noreply@blogger.com11tag:blogger.com,1999:blog-6265302335203406726.post-64265566139961828262011-04-04T15:43:00.002-05:002011-04-04T15:44:26.416-05:00This is IncredibleI found this a couple of years back. I wish I had found this before today's class so I could have posted it sooner. This is terrifyingly funny:<br /><br />http://www.youtube.com/watch?v=u5WbaOztwpgRoberthttp://www.blogger.com/profile/01929576434102709171noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-55584495449601937952011-04-01T11:43:00.000-05:002011-04-01T11:43:16.070-05:00Unfortunate NewsDear all,<br />
<br />
I hate to inform you of this, but unfortunately, the department just realized that the university did not grant me a full graduate faculty status. Therefore, I was technically not authorized to teach a PhD seminar. This means that you will not be able to count this class as satisfying your requirements and you will need to retake it again next Spring with a different instructor.<br />
<br />
I understand that for some of you, this jeopardizes your chances of graduation and I am very sorry about that. I hope that you still enjoyed your experience and we can discuss your options further on Monday.<br />
<br />
Marina Levina <br />
<br />
P.S. To cheer you up, please look at this new offering from Google called Gmail Motion Beta<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/844KUl8Ljk4?feature=player_embedded' frameborder='0'></iframe></div>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com4tag:blogger.com,1999:blog-6265302335203406726.post-7530408149030988762011-04-01T11:01:00.003-05:002011-04-01T11:34:42.460-05:00Globalization and Power<!--[if gte mso 9]><xml> <o:officedocumentsettings> <o:relyonvml/> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:trackmoves/> <w:trackformatting/> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> 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name="Bibliography"> <w:lsdexception locked="false" priority="39" qformat="true" name="TOC Heading"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin-top:0in; mso-para-margin-right:0in; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;} </style> <![endif]--> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" ><span style=""> </span>Globalization, according to Storey, is a process that essentially reduces the world to a “global village.” More importantly to Storey is the American “global village,” which dominates ideologies worldwide. Storey identifies the theoretical imaginary village as a place where,</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >“Everyone speaks English with an American accent, wears Levi Jeans and Wrangler shirts, drinks Coca-Cola, eats at McDonald’s, surfs the net on a computer, watches a mixture of<span style=""> </span>MTV and CNN, Hollywood movies and reruns of Dallas, and then discusses the prophetically named World Series, while drinking a bottle of Budweiser and smoking a Marlboro cigarette” (CTPC, 204). <div style="background-color: rgb(0, 0, 0); width: 520px;"><div style="padding: 4px;"><embed src="http://media.mtvnservices.com/mgid:cms:video:thedailyshow.com:167897" type="application/x-shockwave-flash" allowfullscreen="true" allowscriptaccess="always" base="." flashvars="" height="288" width="512"></embed><p style="text-align: left; background-color: rgb(255, 255, 255); padding: 4px; margin-top: 4px; margin-bottom: 0px; font-size: 12px;"><b><a href="http://www.thedailyshow.com/watch/tue-may-6-2008/fareed-zakaria">The Daily Show - Fareed Zakaria</a></b><br />Tags: <a href="http://www.thedailyshow.com/full-episodes/">Daily Show Full Episodes</a>,<a href="http://www.indecisionforever.com/">Political Humor & Satire Blog</a>,<a href="http://www.facebook.com/thedailyshow">The Daily Show on Facebook</a></p></div></div></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Overall, three key common themes persist regarding globalization theories today. These common themes include deterritorialization, interconnectedness, and speed. Deterritorialization is one core consequence of globalization where time and space collapse as well as national borders and boundaries. Next, interconnectedness is critical to the increase in globalization today. As populations grow, these tremendous populous’ possess the capability to communicated. No longer do individuals live in isolation. Networks, often yielded by technological innovations, connect the world beyond national borders. Finally, the concept of speed repeats itself in globalization literature. Specifically, speed, is a key factor in deterritorialization and interconnectedness, but also in social activity on a global scale. </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Although the majority of globalization theory began in the 1970s following the introduction of the post-modern age, the concept of globalization is far from new. <i style="">Globalization</i>, published by Stanford University in 2002, defines the term globalization as a referent to, “fundamental changes in the spatial and temporal contours of social existence, according to which the significance of the space undergoes compression or annihilation” (Stanford, 2002, 1). The article illustrates the historic nature of globalization theoretically noting the significant changes the world underwent following the Industrial Revolution. The authors of Globalization further, </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%; font-family: times new roman;font-family:times new roman;"><span style="line-height: 200%;font-size:100%;" ><span style=""> </span>“Writing in 1839, an English journalist commented on the implications of rail travel by anxiously postulating that as distance was “annihilated, the surface of our country would, as it were, shrivel in size until it became not much bigger than one immense city” (Harvey 1996, 242).</span><span style="line-height: 200%;font-size:100%;" > Essentially this act of urbanization continued through the next hundred years. Adding to globalization theory, in the 1960s, </span><span style="line-height: 200%;font-size:100%;" >Marshall McLuhan introduced the “global village,” generated by social “acceleration at all levels of human organization” (McLuhan 1964, 103). </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center; text-indent: 0.5in; line-height: 200%; font-family: times new roman;" align="center"><span style="line-height: 200%;font-size:100%;" >Narrating the Nation: An Imagined Community </span></p> <!--[if gte mso 9]><xml> <o:officedocumentsettings> <o:relyonvml/> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:trackmoves/> <w:trackformatting/> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> 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</w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin-top:0in; mso-para-margin-right:0in; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;} </style> <![endif]--> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: left; line-height: 200%; font-family: times new roman;"><span style="font-size:100%;"><i style=""><span style="line-height: 200%;"> The Global, the Local, and the Return of Ethnicity, </span></i></span><span style="line-height: 200%;font-size:100%;" >introduces national culture as a discourse. Specifically, author Stuart Hall defines national culture as “a way of constructing meanings which influences and organizes both our actions and our conception of ourselves” <span style="">(Hall, 609)</span>. Through narratives, culturally based hegemonic belief systems emerge, furthering the power and control of those controlling the regime of truth. Hall states that popular culture reinforces itself through “stories, images, landscapes, scenarios, historical events, national symbols, and rituals” (Hall, 609). The culmination of these narratives <i style="">represents</i> and gives meaning to the nation, thereby constructing an “imagined community” (Hall, 609). Second, Hall stresses origins, continuity, tradition, and timelessness as they apply to national culture. This emphasis directs its allegiance to “national identity.” Hall indentifies this identity as primordial whereby citizens of a nation are under false “long, persistence and mysterious somnolence” (Hall, 609). Third, Hall includes a discursive strategy introduced by Hobsbawm and Ranger as “the invention of tradition.” These creations replicate through practices and norms of behavior, which exhibit a stable and suitable history. Ritual and symbolic acts often reinforce these traditions. Fourth, the “foundational myth,” acts to form national cultures and identities. The foundational myth ultimately provides an alternative to the historic narrative. Finally, the historic narrative provides an ideal of “pure, original people or folk.” This myth symbolically grounds national identities making them a foundation to the nation or heritage. A return to the past exhibits a display of power as society deems some as “others” and must destroy them in order to purify the society and progress toward future betterment.</span><span style="line-height: 200%; color: rgb(0, 32, 96);font-size:100%;" ><br /></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: left; line-height: 200%; font-family: times new roman;"><span style="font-size:100%;"><a href="http://en.wikipedia.org/wiki/Stuart_Hall_%28cultural_theorist%29"><span style="line-height: 200%;">http://en.wikipedia.org/wiki/Stuart_Hall_%28cultural_theorist%29</span></a></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center; line-height: 200%; font-family: times new roman;" align="center"><span style="line-height: 200%;font-size:100%;" >Imagined Communities</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%; font-family: times new roman;font-family:times new roman;"><span style="line-height: 200%;font-size:100%;" ><span style=""> </span>Hall cites to Benedict Anderson whom believed that a national identity essentially acts as an “imagined community.” Hall questions whether these constructed national cultures and identities exist as unified bodies. If so, this illustrates what Hall deems an “imagined community.” That is, a community constructed of past memories and continuing a common <i style="">heritage</i> (Hall, 611.) Hall cites scholar Timothy Brennan to define the two alternative positions, which “nation” connotes. First, nation refers to modern nation-state. Second, however, the nation, refers to a more ancient notion of local communities consisting of domicile, family and a underlying notion of safety and security through boundaries and borders.<br /></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >This ideal represents the possible consequences of homogenization of global identities. Hall articulates three possible costs of increasing globalization. First, globalization can go hand in hand in strengthening local identities, though this is still within the logic of time—space compression.</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%; font-family: times new roman;font-family:times new roman;"><span style="line-height: 200%;font-size:100%;" ><span style=""> </span>As Hoffman notes, globalization produces implications and consequences upon/ international politics. First, institutions act to promote violence within states rather than between separate states. Thus, organizations such as the United Nations emerged in order to create regulatory processes in light of the new “global society.” However, the optimistic theoretical concept of“global governance” often fails in its objectives and remains fragmented. Second, the national nature of citizenship remains despite globalization’s influence. Moreover, individuals now possess an increased sense of identity through the state in efforts to refuse cultural hegemony on a global scale. Third, Hoffman notes the strong correlation between globalization and violence. The likelihood of “regional explosions” tremendously affects powers globally. Similar to the recent uprisings in the Middle East and North Africa, technologies, which in effect collapse time and space </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" > </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center; line-height: 200%; font-family: times new roman;" align="center"><span style="line-height: 200%;font-size:100%;" >Globalization and Geography</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Like Hall, theorist and noted geographer David Harvey also adds to the discussion of globalization. However, Harvey treats globalization as an economic phenomenon rather than primarily cultural as Hall discussed. Specifically, Harvey builds off of Marxist ideology in his assessment of social theory today. In<i style="">, The City in a Globalizing World, </i>Harvey begins by stressing urbanization’s tremendous affect during the twentieth century. Harvey states, “The qualities of urban living in the twenty-first century will define the qualities of civilization itself” (ST, 616). That is, urbanization signifies civil reality today. Harvey next addresses urbanization in terms of power. Harvey notes that the idea of globalization is not new. The phrase, “annihilation of space by time,” coined by Karl Marx, describes what he believed to be a common feature in his day and the future. That is time eradicates spaces due to factors such as increased mobility or globalization. The production of urban places created the first turn toward globalization and the need for a constantly growing market was a key concern of Marx and Engels as emphasized in the <i style="">Communist Manifesto</i>. 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mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin-top:0in; mso-para-margin-right:0in; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;} </style> <![endif]--><span style="line-height: 115%; color: rgb(0, 32, 96);font-size:100%;" >http://en.wikipedia.org/wiki/David_Harvey_%28geographer%29</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Specifically, he notes that in advanced capitalistic countries, those with power stray from cities, leaving cities filled with poor populations. While Harvey mentions a multitude of cities losing populations, we can see this phenomenon play out here in Memphis. Often deemed “white flight,” Memphis is an excellent example of the powerful/influential, here likely white, leaving the crime-ridden city of Memphis for the equestrian pastures and boutiques of Germantown.<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Similar to the concept of “white flight,” Harvey states that the rhetoric of globalization has become particularly important, even replacing within segments of radical thought the more politicized concepts of imperialism, colonialism, and neo-colonialism” (ST, 616). Specifically this theoretic shift began in the post-modern era, that is, around the 1970s and is largely economic in Harvey's opinion . Harvey identifies six major shifts in globalization in recent years, which fundamentally altered the mechanics and processes linked to globalization. <span style=""> </span>First, <i style="">financial deregulation </i>in the United States due to stagflation marked a notable shift toward a new ideal of globalization. That is, financial deregulation opened up new fields for capital. For example, Harvey mentions that this shift allowed vast geographical distance between entities, which financed industries around the world. Second<i style="">, the cost of moving commodities, people, and particularly information ratcheted downwards</i>. That is, the organization of production and consumption changed drastically. This in turn affected the <i style="">wants and needs</i> of consumers. Informational technologies now allowed urbanization and connectivity through networking that was unheard of before this “dematerialization of space” occurred by which geographical adjustments of industry persisted. Third, <i style="">production and organizational forms changed. </i>That is, disintegration of production systems, divisions of labor and an increase of corporate power transcended national borders. “Global cities” emerged as key fixture of political-economic life as corporations now possessed the freedom to relocate, commanding space. This in turn leaves individual livelihoods up to rapid shifts of urbanization and change. Fourth, <i style="">the world proletariat has almost doubled (in the last thirty years). </i>Specifically, this occurred through rapid population growth. However, mobile capitalization also plays a crucial role as the majority of this population is working in poor and oppressed conditions. Fifth, <i style="">the territorialization of the world has changed. </i>Harvey identifies this shift as the new struggle for the state to create a favorable business climate. For example, states have cut monies funding social needs such as welfare to provide capital to induce powerful corporations to locate in that state. Finally, <i style="">while individual states lost some of their power, geopolitical democratization created new opportunities</i>. In other words, “money power” trumps old notions of power whereby states are at the mercy of new global entities that can insert themselves anywhere and at any time assuming they possess the “money power” (ST , 619).</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Harvey concludes by stressing the notion that no real change in the mode of production or social relations has changed. He states, “If there is any real qualitative trend it is towards the reassertion of early nineteenth century capitalist laissez-faire and social; Darwinian values coupled with a twenty-first century penchant for pulling everyone together (and everything that can be exchanged) into the orbit of capital” (ST, 619). Although this outlook appears quite grim, Harvey continues to seek for meaningful ac</span><span style="line-height: 200%;font-size:100%;" >tion globally to address this new phenomenon.</span><span style="line-height: 200%;font-size:100%;" ><br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; text-align: center; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Globalization and Terrorism</span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in; line-height: 200%; text-align: left; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" >Stanley Hoffmann takes a quite different approach than David Harvey, seen in his seminal article, <span style="font-style: italic;">The Clash of Globalization</span>. Hoffmann identifies globalization as "the clash between the fragmentation of the states (and state system) and the progress of economic,cultural and political integration" (ST, 603). 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mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin-top:0in; mso-para-margin-right:0in; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;} </style> <![endif]--> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: left; line-height: 200%; font-family: times new roman;"><span style="font-size:85%;"><a href="http://en.wikipedia.org/wiki/Stanley_Hoffmann"><span style="line-height: 200%;">http://en.wikipedia.org/wiki/Stanley_Hoffmann</span></a></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" ><span style=""> </span>Similarly, in line with many twenty-first-century theorists, the terrorist attacks of September 11th on the World Trade Center and the Pentagon instilled a new notion of tension arising out of globalization. Here, the term tension does not do terrorism justice. Hoffman discusses terrorism identifying it as “the subversion of traditional ways of war because it does not care about the sovereignty of either its enemies or the allies who shelter them” (ST, 608). He furthers that global terrorism stating, “It provokes its victims to take measures that, in the name of legitimate defense, violate knowingly the sovereignty of those states accused of encouraging terror…” (ST, 608). This quote raises the theoretical notion of the subaltern. Terrorism acts as a subaltern mean by which those without a voice make themselves known. For example, Hoffman continues, “But in September, poorly armed individuals suddenly challenged, surprised, and wounded the world’s dominant superpower. The attacks also showed that for all its accomplishments, globalization makes an awful form of violence easily accessible to hopeless fanatic” (ST, 603). Hoffman sees little promise in anti-terrorist procedures in poor nations that are ridden by violence. For example, now these poor nations can deny individual freedoms as a guise for added security, while tearing away individual liberties. </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" ><span style=""> <div style="background-color: rgb(0, 0, 0); width: 520px;"><div style="padding: 4px;"><embed src="http://media.mtvnservices.com/mgid:cms:video:thedailyshow.com:377102" type="application/x-shockwave-flash" allowfullscreen="true" allowscriptaccess="always" base="." flashvars="" height="288" width="512"></embed><p style="text-align: left; background-color: rgb(255, 255, 255); padding: 4px; margin-top: 4px; margin-bottom: 0px; font-size: 12px;"><b><a href="http://www.thedailyshow.com/watch/thu-march-10-2011/radical-muslim-hearings---ira-terrorism">The Daily Show - Radical Muslim Hearings - IRA Terrorism</a></b><br />Tags: <a href="http://www.thedailyshow.com/full-episodes/">Daily Show Full Episodes</a>,<a href="http://www.indecisionforever.com/">Political Humor & Satire Blog</a>,<a href="http://www.facebook.com/thedailyshow">The Daily Show on Facebook</a></p></div></div> </span><br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" > Jean Baudrillard furthers Hoffman’s analysis of terrorism in his article, <i style="">The Spirit of Terrorism</i>. Baudrillard begins by comparing terrorism to a virus. That is, terrorism is ubiquitous in nature. He furthers, “Immersed globally, terrorism, like the shadow of any system of domination, is ready everywhere to emerge as a double agent. There is no boundary to define it; it is in the very core of this culture that fights it - and the visible schism (and hatred) that opposes, on a global level, the exploited and the underdeveloped against the Western world, is secretly linked to the internal fracture of the dominant system” (Baudrillard, 2001). Because the violence and very nature of terrorism does not fit into normative Western ideology, this new form a subaltern violence without borders challenges Western notions of security. Baudrillard defines the spirit of terrorism as on in which, “Death is the key (to the game) not only the brutal irruption of death in direct, in real time, but also the irruption of a more-than-real death: symbolic and sacrificial death - the absolute, no appeal event” (Baudrillard, 2001). Furthermore, these new global enemies are willing to both kill and die for causes. That is, terrorism now acts without generating the response violence often produces. Since these persons are willing to die and certainly do in fact die for their causes, there is no punitive response possible to the criminals.</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" > </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center; line-height: 200%; font-family: times new roman;" align="center"><span style="line-height: 200%;font-size:100%;" >Challenges of Globalism</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" ><span style=""> </span>Despite traditional Western theory of territorially enclosed communities, globalization poses the new threat of unguarded boundaries with far-reaching capabilities and implications. As geographical distance no longer relies on time as a point of measurement, space and time face ultimate “annihilation.” Again, three key common themes persist regarding globalization theories today, including deterritorialization, interconnectedness, and speed. <span style=""> </span>These three broad categories provide a crude framework upon which one can evaluate and assess globalization in social theory today. </span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center; line-height: 200%; font-family: times new roman;" align="center"><span style="line-height: 200%;font-size:100%;" >Discussion</span></p> <p class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.25in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%; color: rgb(0, 32, 96);font-size:100%;" ><span style="">§<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="line-height: 200%;font-size:100%;" >Out of the three primary theorists covered this week in the Social Theory text, which view of globalization is most in tune with your attitudes toward globalization?</span></p> <p class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.25in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%; color: rgb(0, 32, 96);font-size:100%;" ><span style="">§<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="line-height: 200%;font-size:100%;" >How can any global body combat terrorism as it is not linked to any particular geographic locale?</span></p> <p class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.25in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%; color: rgb(0, 32, 96);font-size:100%;" ><span style="">§<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="line-height: 200%;font-size:100%;" >What do you predict topics of conversation dealing with globalization will consist of, say, thirty years from now? For example, in a class like ours, what type of global theory will students read?<br /></span></p><p class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.25in; line-height: 200%; font-family: times new roman;"><span style="line-height: 200%;font-size:100%;" ><br /></span></p> <span style="font-family: times new roman;font-size:100%;" ><iframe title="YouTube video player" src="http://www.youtube.com/embed/RdYwAXZh0ME" allowfullscreen="" frameborder="0" height="390" width="480"></iframe></span>Kate Slatteryhttp://www.blogger.com/profile/12428923662606364416noreply@blogger.com11tag:blogger.com,1999:blog-6265302335203406726.post-59381631800633090402011-03-29T12:02:00.003-05:002011-03-29T12:08:46.870-05:00Dilbert and Simulacrum<a title="Dilbert.com" href="http://dilbert.com/strips/comic/2011-03-29/"><img style="WIDTH: 422px; HEIGHT: 158px" border="0" alt="Dilbert.com" src="http://dilbert.com/dyn/str_strip/000000000/00000000/0000000/100000/10000/7000/300/117322/117322.strip.gif" width="364" height="157" /></a>">D J Elziehttp://www.blogger.com/profile/02788908862943741403noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-18574634825934295192011-03-28T18:59:00.000-05:002011-03-28T18:59:17.111-05:00Telephone, Mind Control and Disney?I was reading this article and decided I may as well throw the link up <a href="http://vigilantcitizen.com/musicbusiness/the-hidden-meaning-of-lady-gagas-telephone/">here</a>.<br />
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What do you all think of this?Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-70648059914966691022011-03-27T21:01:00.007-05:002011-03-28T10:09:03.043-05:00Examples of Postmodernism<strong>What is Postmodernism?</strong><br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/oL8MhYq9owo" frameborder="0" allowfullscreen></iframe><br /><br /><strong>Lyotard - Death to the Metanarratives</strong><br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSoyjW6wYh2r-mnaHqlbhX_e_V_mPDfbG6b_KE31qCBlt4tUuRerfw5mw8ezCuWdau3oN5gLuGi9VOb6HxGK5dDqof2SQk545_Um50APdCeg_3s2hZLuX7di2x2ZbWfOT5zkqB0PcfkKyi/s1600/postmodernism.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 200px; height: 162px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSoyjW6wYh2r-mnaHqlbhX_e_V_mPDfbG6b_KE31qCBlt4tUuRerfw5mw8ezCuWdau3oN5gLuGi9VOb6HxGK5dDqof2SQk545_Um50APdCeg_3s2hZLuX7di2x2ZbWfOT5zkqB0PcfkKyi/s200/postmodernism.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5588946362470293650" /></a><br /><br /><em>Moving away from Absolutes</em><br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/yTSKU0FgZts" frameborder="0" allowfullscreen></iframe><br /><br /><em>Mixing High and Low Culture</em><br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/E-ltMYV-XbY" frameborder="0" allowfullscreen></iframe><br /><br /><iframe title="YouTube video player" width="640" height="390" src="http://www.youtube.com/embed/2A3kubSuWQU" frameborder="0" allowfullscreen></iframe><br /><br /><strong>Jameson - Pastiche</strong><br /><br />Powell describes pastiche as "a smorgasbord of quotations" (39). Here are some movies that embody that quote.<br /><br /><iframe title="YouTube video player" width="640" height="390" src="http://www.youtube.com/embed/jYejzdBwvY4" frameborder="0" allowfullscreen></iframe><br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/FipSios_h9Q" frameborder="0" allowfullscreen></iframe><br /><br /><iframe title="YouTube video player" width="640" height="390" src="http://www.youtube.com/embed/14LMXfLMbts" frameborder="0" allowfullscreen></iframe><br /><br />Jenkins uses the term <em>‘textual poaching'</em> for fans that borrow ‘original’ content in order to create new fan content.<br /><br />Skin Horse to Velveteen Rabbit – “Real isn’t how you are made. It’s a thing that happens to you. When a child loves you for a long, long time, not just to play with, but REALLY loves you, then you become real.”<br /><br />Hence, the creation of Fan Content!<br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/4MMAoOPa0Pg" frameborder="0" allowfullscreen></iframe><br /><br /><strong>Baudrillard - Hyperrealism</strong><br /><br />Simulations can threaten what is real or imaginary<br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/HZu1cTg-xUM" frameborder="0" allowfullscreen></iframe><br /><br /><iframe title="YouTube video player" width="640" height="390" src="http://www.youtube.com/embed/1xp4M0IjzcQ" frameborder="0" allowfullscreen></iframe><br /><br />We know that the Blair Witch Project isn"t real but was manufactured to give off the image of being real. What about Catfish? Is it the same as the Blair Witch Project?<br /><br /><em>The embodiment of the Postmodernism: Pleasantville</em><br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/PJ6QzkIwQu0" frameborder="0" allowfullscreen></iframe>Caroline Shttp://www.blogger.com/profile/15274457521716793662noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-52646518458911242572011-03-27T18:32:00.000-05:002011-03-27T18:32:47.056-05:00Performing Postmodern IdentityThis is the most self-indulging post. This band Gogol Bordello is coming to Minglewood Hall on April 8th. These are my country-men - Ukrainian Jews - and a self-described gypsy punk band. I really dig them and think you should check them out. However, I also believe that they are experts at performing the Eastern European identity, which goes along with the whole gypsy motif. Anyways, check it out and let me know what you think on Monday:<br />
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<div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/elyQ4ShVw-Y?feature=player_embedded' frameborder='0'></iframe></div><br />
<div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/cWYTyfQe-o8?feature=player_embedded' frameborder='0'></iframe></div>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-79252921187547121072011-03-27T18:22:00.002-05:002011-03-27T18:22:32.936-05:00Modern/Postmodern architectureHere are some <a href="https://docs.google.com/leaf?id=0B7HVjd4m5WONNWJkODU0NGYtMTMxNS00MWM5LTg4NGUtMmQ3MGU3ODc0OTc1&hl=en&authkey=CInjotoN">examples</a> of modern and postmodern architectureMarina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-36019771128344206762011-03-27T17:47:00.000-05:002011-03-27T17:47:26.525-05:00Postmodern Music Videos<div class="separator" style="clear: both; text-align: center;"><br />
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<div style="text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/EVBsypHzF3U?feature=player_embedded' frameborder='0'></iframe></div><div style="text-align: center;"><br />
</div><div style="text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/haHXgFU7qNI?feature=player_embedded' frameborder='0'></iframe></div>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com1tag:blogger.com,1999:blog-6265302335203406726.post-28959595884832355252011-03-25T02:21:00.043-05:002011-03-25T06:36:43.091-05:00PostmodernismThis week's readings deal with postmodernism. However, in order to understand postmodernism, we must first understand modernism. So I will start by discussing modernism and then discuss our readings.<br /><br /><strong>MODERNISM</strong><br /><br /><em>What is modernism?</em><br /><br /><a href="http://en.wikipedia.org/wiki/Modernism">Modernism</a> is a movement that is defined by the belief that the values of the Age of Enlightenment (18th Century) had fallen appart (science, reason and logic), thus creating a center that could be characterized as a void. While some societies are comfortable with void as their center, Western societies were not and thus they began to fill their centers with myth, heores, and machines. These new centers were part of the movement's view of themselves as creators of new rather than preservers of old (Powell, 1998).<br /><br />Some notable modernists includ Nietzsche, Hemingway, D. H. Lawrence, T.S. Eliot, James Joyce, and William Butler.<br /><br />One of the major problems of the modernist movement is that it found that along with progress also came destruction. Another main problem was that the art of the modernist movement fell into two categories, high brow and low brow, which left out those who fell in the middle (Powell, 1998).<br /><br /><strong>POSTMODERNISM</strong><br /><br /><em>What is postmodernism?</em><br /><br />While some theorists disagree over the specific definition of <a href="http://en.wikipedia.org/wiki/Postmodernism">postmodernism</a>, it essentially is an attempt to make sense of what is going on currently. Storey (2009) defines postmodernism as "a a current term inside and outside the academic study of populare culture" that has "entered into discourses as different as pop music journalism and Marxist debates on the cultural conditions of late or multinational capitalism" (181).<br /><br /><em>Postmodernism in the 1960s</em><br /><br />The new sensibility movement (Sontag & Fiedler) in the late 1950s and 1960s was a "revolt against the canonization of modernism's avant-garde revolution", specifically "modernism's official status" as " the high culture of the modern capitalist world" (Storey, 2009, 182). the subversive, shocking modernist culture had lost its power to undermine the bourgeois culture because it had become the bourgeois culture. In addition, this new sensibility had turned against cultural elitism and felt that the levels of culture (high and low) had become meaningless. Instead of Matthew Arnold's notion of culture, postmodernism preferred "Williams's social definition of culture as 'a way of life'", specifically the pop art of the 1950s and 1960s (Storey, 2009, 183).<br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLOpDIBS5tPOetDF3-iTGtU25wwUCTPHRIBber7RqSvGcQGBcslOXjsBi6dU0Keagkn0oUIF75Z7vnBHZifpiFrcvuOyjHHDxckdITiU3fhD7YVFJuPWVUfQO0m0OZT-qAyBE2Y-YRG7Tf/s1600/220px-Dennis-hopper-andy-warhol-at-table-1963.jpg"><img style="MARGIN: 0px 10px 10px 0px; WIDTH: 141px; FLOAT: left; HEIGHT: 200px; CURSOR: hand" id="BLOGGER_PHOTO_ID_5587949807876683362" border="0" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLOpDIBS5tPOetDF3-iTGtU25wwUCTPHRIBber7RqSvGcQGBcslOXjsBi6dU0Keagkn0oUIF75Z7vnBHZifpiFrcvuOyjHHDxckdITiU3fhD7YVFJuPWVUfQO0m0OZT-qAyBE2Y-YRG7Tf/s200/220px-Dennis-hopper-andy-warhol-at-table-1963.jpg" /></a><br />Andy Warhol, along with Lawrence Alloway, key figures in the theorizing of pop art, felt that there should not be a distinction between commercial and non-commercial art. Warhol saw ''commercial art as real art and real art as commercial art'" (Storey, 2009, 183). While Warhol's art ended up in galleries and thus became high culture, John Rockwell argues that this was not the intention. In addition, he argues that "art . . . is what you perceive as art' (Storey, 2009, 184). This movement in art began to take cultural power away from the wealthy ruling class and gave it to those with other perspectives.<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDtkWUvg7czYNgKf4BsEUAgXX9NazlAAkQxZEkqZK3lZ23QUkPIK3Uniq-hNQsrQxaHYDvlqt7Sg_e12ZgQPsVxpL-bbOXu_T-CAlPb5OM6MdExFON58SJa9Hn8EJultXKifUyMIpT6aZv/s1600/andy-warhol-green-cat-c-1956.jpg"><img style="MARGIN: 0px 0px 10px 10px; WIDTH: 157px; FLOAT: right; HEIGHT: 200px; CURSOR: hand" id="BLOGGER_PHOTO_ID_5587950075892650978" border="0" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDtkWUvg7czYNgKf4BsEUAgXX9NazlAAkQxZEkqZK3lZ23QUkPIK3Uniq-hNQsrQxaHYDvlqt7Sg_e12ZgQPsVxpL-bbOXu_T-CAlPb5OM6MdExFON58SJa9Hn8EJultXKifUyMIpT6aZv/s200/andy-warhol-green-cat-c-1956.jpg" /></a><br /><br /><br />Huyssen (1986) argues that the context of the American counterculture and the British underground scene was important to the understanding of the relationship between pop art and pop culture. It was "generational refusal" for "high modernism" that lead to pop and postmodernism (Storey, 2009, 184). It was the American counterculture of the 1960s that Huyssen saw "as the closing chapter in the tradition of avantgardism" (Storey, 2009, 184).<br /><br /><strong>JEAN-FRANCOIS LYOTARD</strong><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhtHGUgz86Pbiqmove1DuMwkjcNBlnzyAiFASvor8E-oFonCmydap1P0XnaJgwQ18q1mTlhXZT4KaBdDk0lndg-dHKu6OMWOLZ19psm3y6aauk9bHiceshEp5faPl0WZ0Q9Jx9n0KMrLWy/s1600/200px-Jean-Francois_Lyotard_cropped.jpg"><img style="MARGIN: 0px 10px 10px 0px; WIDTH: 147px; FLOAT: left; HEIGHT: 200px; CURSOR: hand" id="BLOGGER_PHOTO_ID_5587950429135198082" border="0" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhtHGUgz86Pbiqmove1DuMwkjcNBlnzyAiFASvor8E-oFonCmydap1P0XnaJgwQ18q1mTlhXZT4KaBdDk0lndg-dHKu6OMWOLZ19psm3y6aauk9bHiceshEp5faPl0WZ0Q9Jx9n0KMrLWy/s200/200px-Jean-Francois_Lyotard_cropped.jpg" /></a><br /><br /><em>The Postmodern Condition: a report on knowledge</em><br /><br /><em>The Postmodern Condition</em>, published in france in 1974 and translated into English in 1984, was originally "an account commissioned by the Council of Universities of Quebec" that details the status of science and technology (Powell, 1998, 22). The report found that 'science has increasingly investigated language, linguistic theories, communication, cybernetics, informatics, computers and computer languages, information storage, data banks, and problems of translation from one computer language to another (Powell, 1998, 22). Lyotard states that these technological changes will impact knowledge, arguing that knowledge that cannot be translated into computer language and stored on computers will not survive. in addition, he argues that information will be the new territory that nations will fight over (Powell, 1998).<br /><br />As correct as he is on the status of knowledge in our world, <em>The Postmodern Condition</em> is best known for Lyotard's understanding of knowledge in realtion of metanarratives. Modernism created a move away from centers or metanarratives, such as Marxism and Christianinty, which were filled by myth and machine. However, in postmodernism there isn't a need to fill the void but creation through chance and randomness (Powell, 1998). This allows for the "increasing sound of a plurity of voices from the margins, with their insistence on difference, on cultural diversity, and the claims of heterogeneity over homogeneity" (Storey, 2009, 185). For Lyotard this created an issue for the status of knowledge.<br /><br />Lyotard discusses scientific knowledge and its ability or inability to legitimate itself. Ultimatley, Lyotard argues that the nature of scientific knowledge and scientific discourse does not allow for it to legitimate itself. It need a narrative dicourse in order to be legitimated. Lyotard argues that in the Enlightenment, the narrative discourse of scientific knowledge is the way to gradually emancipate hunmankind. In this way science assumes a metanarrative. But since WWII, this metanarrative has lost its power, because of "blossoming of techniques and technologies" that have shifted emphasis from the ends of action to its means" (ST, 465-6). Lyotard uses the academy as a comparison for this move in knowledge, arguing that when "stripped of the responsibility of research . . . .they limit themselves to the transmission of what is judged to be established knowledge, and through didactics they guarantee the replication of teachers rather than the production of researchers" (ST, 467). This it is through performativity that scientific knowledge is legitimated.<br /><br /><strong>JEAN BAUDRILLARD</strong><br /><iframe title="YouTube video player" height="390" src="http://www.youtube.com/embed/aOIjI2gFizM" frameborder="0" width="480"></iframe><br /><br />Baudrillard discusses postmodernism as "not simply a culture of the sign: rather it is a culture of the 'simulacrum'" ("an identical copy without an original") (Storey, 2009, 187). Examples of a simulacrum are items such as music cds, digital songs, movie dvds, and digital images. All of these are copies of copies and an identical copy can be made from the copy. Baudrillard argues that the simulation process is the destruction of the distinction between the copy and the original and "threatens the difference between 'true' and 'false'" (ST, 481). This simulation is in fact a "generation by models of real without origins or reality: a hyperreal" (Storey, 2009, 187). Baudrillard argues that "Disneyland is a perfect model of all the entangled orders of simulation" that includes "a play of illusions and phantasms" and the social microcosm, the miniturized and religious revelling in real America" (ST, 483). It functions in the "trhir-order similation: Disneyland is ther to conceal the fact that it is the 'real' country, all of 'real' America, which is Disneyland (ST, 483). <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFsMYQ7WvdlPfV_cYCzNwQmwISgCDunPbhzKegRCymaZnH6EWssa1aVpz45kpW6eWMZm7bu_evQIp_YT4GlziIdWL91pRzUO_loN1m6EZrJe5z-wpl5E_yQQR6wRd78obH63TT3aONezZU/s1600/disneyland-address.jpg"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 200px; height: 154px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFsMYQ7WvdlPfV_cYCzNwQmwISgCDunPbhzKegRCymaZnH6EWssa1aVpz45kpW6eWMZm7bu_evQIp_YT4GlziIdWL91pRzUO_loN1m6EZrJe5z-wpl5E_yQQR6wRd78obH63TT3aONezZU/s200/disneyland-address.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5587969829315011186" /></a><br /><br /><br />Hyperrealism doesn't just exist in theme parks, but exist everywhere in culture and out lives. Evidence of its existence can be found in blogs, advertising, tourist adventures, and television shows. For example some shows make fun of the existence of hyperrealism such as Friend and Beavis & Butthead. Be sure to watch the end of the Beavis & Butthead episode for Copper scene.<br /><br /><br /><br /><br /><br /><div style="WIDTH: 440px; BACKGROUND: #000000; HEIGHT: 272px"><embed height="272" name="Metacafe_2234006" type="application/x-shockwave-flash" pluginspage="http://www.macromedia.com/go/getflashplayer" width="440" src="http://www.metacafe.com/fplayer/2234006/brooke_shields_in_friends_very_funny.swf" flashvars="playerVars=showStats=yesautoPlay=novideoTitle=Brooke Shields in Friends...Very Funny !!" wmode="transparent" allowfullscreen="true" allowscriptaccess="always"></embed></div><br /><br /><br /><br /><br /><div style="FONT-SIZE: 12px"><a href="http://www.metacafe.com/watch/2234006/brooke_shields_in_friends_very_funny/">Brooke Shields in Friends...Very Funny !!</a>. Watch more top selected videos about: <a title="Friends" href="http://www.metacafe.com/topics/Friends/">Friends</a>, <a title="Brooke_Shields" href="http://www.metacafe.com/topics/Brooke_Shields/">Brooke Shields</a></div><br /><br /><br /><iframe title="YouTube video player" height="390" src="http://www.youtube.com/embed/JH_RC37tF5Y" frameborder="0" width="480"></iframe><br /><br /><strong></strong><br /><strong></strong><br /><strong>FREDERIC JAMESON</strong><br /><iframe title="YouTube video player" height="390" src="http://www.youtube.com/embed/yxtUgTLqMAk" frameborder="0" width="480"></iframe><br /><br />Jameson differs from other postmodern theorists in that his theorization comes "from within a Marxist or neo-Marxist framework" (Storey, 2009, 191). For Jameson, postmodernism is a "'periodizing concept'" that "postmodernism is 'the cultural dominant' of late multinational capitalism'" (Storey, 2009, 191). Using Mandel's model of the three stages of capitalism's development, Jameson developed a model for cultural development with three stages: realism, modernism, and postmodernism (Storey, 2009).<br /><br />Jameson argues that the "postmodern is . . . the force field in which very different kinds of cultural impulses . . . must make their way" (6). He argues that the postmodern is "the end of the bourgeois ego", "the end of the psychopathologies of that ego" and the end of individual feeling (15). Jameson refers to this as the 'wanning of affect' and describes this as our life being "dominated by categorires of space rather than by categories of time" (16). Secondly, Jameson characterizes postmodernism as a culture of pastiche or a culture in which "the disappearance of the individual subject, along with its formal consequence, the increasing availability of personal style, engender the well-high universal practice today" (16). Pastiche is the imitation of a peculiar or unique, idiosyncratic style, the wearing of a linguistic mask, speech in a dead language" (17). This has created a culture in which "cultural production" is "born out of cultural production" (192) because the culture is "suffering from 'historical amnesia'" (Storey, 2009, 193). Finally, Jameson argues that the postmodern culture is "a hopelessly commercial culture" that is "marked by an 'essential triviality'"(Storey, 2009, 194).<br /><br /><strong>POSTMODERN POP MUSIC</strong><br /><br />Jameson defines modernist pop music as The Beatles and The Rolling Stones, while postmodernist pop music is punk rock and new wave. Goodwin, however, argues that there are too many differences in individual bands to make comparisons, but instead suggests that the technological development of 'sampling' is a better test. But sampling isn't enough because "we need categories to add to pastiche" (Storey, 2009, 197). It becomes more about the understanding of the "'historicizing function of sampling technologies in contemporary pop'" (Storey, 2009, 197).<br /><br /><strong>POSTMODERN TELEVISION</strong><em><br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/7oDuGN6K3VQ" frameborder="0" allowfullscreen></iframe><br /><br />Unlike music, "television does not have a period of modernism to which it can be post" (Storey, 2009, 198). Collins (1992) argues that television is the epitome of postmodern culture. Collins uses the television show Twin Peaks as an example of a postmodern show that "constitutes an audience as bricoleurs and is watched in turn by an audience who celebrate the programme's bricolage" (Storey, 2009, 198). Collins argues that Twin Peaks at the ecomonic level it targeted a new audience and the multi-eclectic style of the show marketed itself,along with the ability to market related products. Twin Peaks was really the beginning of the television culture that we continue to see today. Now almost every major televsion show has a presence outside of the show airtime. Some of this might include a website, blogs by the characters, fan sites, a store for the show (buy a Michael Scott T-shirt), a wikipedia page, and an online collective intellegence site that allows views to globally participate in the bricolage. Understanding the extent and reach of a television show makes it easier to understand the existence of hyperrealism. Probably one of the most recent shows most similar to Twin Peaks was Lost.<br /><br /><iframe title="YouTube video player" width="480" height="390" src="http://www.youtube.com/embed/zjERjFo_U_8" frameborder="0" allowfullscreen></iframe><br /><br />Conclusion<br /></em><em></em><br />Lyotard tells us that we are moving away from the metanarratives that have dictated 'truth" this changing the face of knowledge. Basically, we have moved away from absolutes and into perspectives. Baudrillard' theory of simulation also confirms this move away from absolutes into a 'hyperreal' world. While Lyotard and Baudrillard seem to have a possitive outlook on postmodernism, Jameson shows us that the lack of center can be a confusing and unstable world calling it a culture that cannot remember its history. The binding themes in all of the theories are a lack of center to our culture, the combining of high and low culture, and the ability of those in the margin to be heard.<br /><br /><br />With all that is going on this weekend, I would like to pose a couple of personal analytical questions that might make responding easier. Using Baudrillard's theory of hyperrealism, how do you experience hyperrealism in your life? What evidence of this do you leave behind?Caroline Shttp://www.blogger.com/profile/15274457521716793662noreply@blogger.com15tag:blogger.com,1999:blog-6265302335203406726.post-18305438585343132472011-03-20T19:22:00.000-05:002011-03-20T19:22:32.109-05:00Spivak "Can the Subaltern Speak?"<div class="separator" style="clear: both; text-align: center;"><object width="320" height="266" class="BLOGGER-youtube-video" classid="clsid:D27CDB6E-AE6D-11cf-96B8-444553540000" codebase="http://download.macromedia.com/pub/shockwave/cabs/flash/swflash.cab#version=6,0,40,0" data-thumbnail-src="http://1.gvt0.com/vi/6fHoCiBhZ_0/0.jpg"><param name="movie" value="http://www.youtube.com/v/6fHoCiBhZ_0&fs=1&source=uds" /><param name="bgcolor" value="#FFFFFF" /><embed width="320" height="266" src="http://www.youtube.com/v/6fHoCiBhZ_0&fs=1&source=uds" type="application/x-shockwave-flash"></embed></object></div><br />
<div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/2ZHH4ALRFHw?feature=player_embedded' frameborder='0'></iframe></div>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-29040473255624955722011-03-20T18:44:00.001-05:002011-03-20T18:50:24.096-05:00Walking the Tightrope<div class="separator" style="clear: both; text-align: center;"><object class="BLOGGER-youtube-video" classid="clsid:D27CDB6E-AE6D-11cf-96B8-444553540000" codebase="http://download.macromedia.com/pub/shockwave/cabs/flash/swflash.cab#version=6,0,40,0" data-thumbnail-src="http://0.gvt0.com/vi/HXj3_pjTTwg/0.jpg" height="266" width="320"><param name="movie" value="http://www.youtube.com/v/HXj3_pjTTwg&fs=1&source=uds" /><param name="bgcolor" value="#FFFFFF" /><embed width="320" height="266" src="http://www.youtube.com/v/HXj3_pjTTwg&fs=1&source=uds" type="application/x-shockwave-flash"></embed></object></div><div class="separator" style="clear: both; text-align: center;"><br />
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/gvf3Vc2NzI4?feature=player_embedded' frameborder='0'></iframe></div>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-32169159897266586492011-03-20T17:46:00.001-05:002011-03-20T17:47:55.268-05:00Discourse of race/Discourse of blood<div style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="Red Gold - the epic story of blood" border="0" height="104" src="http://www.pbs.org/wnet/redgold/images/home_01.jpg" width="200" /></div><br />
Check out this PBS documentary "<a href="http://www.pbs.org/wnet/redgold/index.html">Red Gold: The Epic Story of Blood</a>" on some interesting links between the history of blood and the history of race:<br />
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<tr><td><img alt="" border="0" height="1" src="http://www.pbs.org/wnet/redgold/images/spacer.gif" width="269" /></td><td><img alt="" border="0" height="1" src="http://www.pbs.org/wnet/redgold/images/spacer.gif" width="101" /></td><td><img alt="" border="0" height="1" src="http://www.pbs.org/wnet/redgold/images/spacer.gif" width="124" /></td><td><img alt="" border="0" height="1" src="http://www.pbs.org/wnet/redgold/images/spacer.gif" width="119" /></td><td><img alt="" border="0" height="1" src="http://www.pbs.org/wnet/redgold/images/spacer.gif" width="137" /></td></tr>
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</tbody></table>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-15155929470927636742011-03-20T17:09:00.000-05:002011-03-20T17:09:05.116-05:00Avatar and Orientalism<div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/cRdxXPV9GNQ?feature=player_embedded' frameborder='0'></iframe></div><br />
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<iframe allowfullscreen="" frameborder="0" height="270" src="http://www.youtube.com/embed/Q9uo4nOD__s" title="YouTube video player" width="400"></iframe>Marina Levinahttp://www.blogger.com/profile/13518753302575793719noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-18329875847564058842011-03-20T11:08:00.003-05:002011-03-20T11:15:52.981-05:00A performance piece about race, ethnicity, and nationality.<a href="http://www.unitedchurchofamerica.org/12%20step.html">A 12 Step Program For Recovering White Caucasians </a><br />An Original Solo Performance by:<br />Brandon Chase GoldsmithBCGhttp://www.blogger.com/profile/07879668853246392605noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-65181862947915482572011-03-18T11:45:00.000-05:002011-03-18T11:45:36.150-05:00Cicely Tyson "Ain't I a woman?"<iframe width="425" height="344" src="http://www.youtube.com/embed/-0YR1eiG0us?fs=1" frameborder="0" allowFullScreen=""></iframe>Reggiehttp://www.blogger.com/profile/12537424818837071178noreply@blogger.com0tag:blogger.com,1999:blog-6265302335203406726.post-17232825138859703902011-03-18T11:08:00.001-05:002011-03-20T17:03:09.464-05:00Memphis in Black and WhiteFox 13 "fascinating" story about race in Memphis.<br />
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