The City’s End Past and Present Narratives of New York’s Destruction

Author(s):  
Max Page

There were two phrases spoken over and over again on September 11, 2001, and in the weeks and months following: “It was unimaginable” and, in an apparent contradiction, “It was just like a movie.” The sight of the twin towers falling was, in fact, both: utterly incomprehensible for New Yorkers and Americans of today and, at the same time, wholly recognizable to our well-trained popular-culture imaginations. If the first phrase was an accurate accounting of our daily experience, the second was an accurate statement of what we see when we turn on the television or go to a movie. Americans have been imagining New York’s destruction for two centuries. America’s writers and image makers have visualized New York’s annihilation in a stunning range of ways. Imagining New York’s destruction has not been the purview only of artists and novelists, but also a common narrative, inscribed in the daily world of newspapers and television shows, computer programs, and music albums. The images are pervasive and disturbing, but largely unstudied. Looking back, into New York’s history, we need to understand how and why American culture has so readily and so creatively narrated the city’s end, before 9/11 and after. Cultural forms express and reproduce social experience. It might not be surprising, then, that a leitmotif of American popular culture of the last 200 years has been the imagining of New York’s destruction. The United States is a deeply religious nation; students of American history need constantly to be reminded that the United States remains the most religious of Western industrialized nations. The country has exhibited a strong apocalyptic strain that has not been hard to translate into popular culture. But these visions of the city’s destruction stem in part from the real, lived experience of New Yorkers—their lives and the life of the city have been powerfully and permanently shaped by very real destruction and rebuilding. The specific fantasies and premonitions of New York’s destruction have followed the fears of the city’s people. Some of those fears were built on real experiences—a series of natural disasters, as well as what I have called the city’s relentless creative destruction—that have led New Yorkers to believe that, despite the dominance of their city in the nineteenth and twentieth centuries, the mighty city is fragile.

2020 ◽  
Vol 7 (4) ◽  
pp. 473-499 ◽  
Author(s):  
Heather Akou

With the United States having the highest rate of incarceration in the world ‐ peaking in 2008 at 755 prisoners for every 100,000 residents ‐ it is not surprising that American popular culture is saturated with images of prison. Although the experience of being in prison is associated with humiliation, punishment and a lack of choice (which is antithetical to the existence of fashion), numerous films, television shows, music videos, designers and retailers have demystified and even glamorized the ‘look’ of prison. This article explores how Americans outside of prison are able to engage with this imagery ‐ not just as passive consumers of media, but through buying and wearing prison uniform costumes, fashions inspired by prison uniforms, clothing made by prisoners and clothing formerly worn by prisoners.


Author(s):  
Richard F. Kuisel

This chapter details the rise of anti-Americanism in France, in particular French socialist minister of culture Jack Lang's attack against American popular culture. Lang began by refusing to attend the American film festival at Deauville in September 1981; several months later he gave a notorious address denouncing American cultural imperialism at a UNESCO conference in Mexico City; and then he tried to organize a global “crusade” to combat cultural imports from the United States. Lang was a flamboyant young politician whose movie-star good looks, iconic pink jacket, dramatic initiatives, and hyperactive ways won him both admiration and ridicule. He presided over the Ministry of Culture from 1981 to 1986 and again from 1988 to 1993.


Author(s):  
Jasmine Mitchell

Imagining the Mulatta: Blackness in U.S. and Brazilian Media demonstrates how mixed-race women of African and European descent are harnessed in popular media as a tool to uphold white supremacy and discipline people of African descent to uphold state policies of antiblackness. Uncovering the racialized and gendered paradigms of U.S. and Brazilian media, the book uses case studies of texts from a broad range of popular culture media—film, telenovelas, television shows, music videos, magazines, newspapers, and Olympic ceremonies—to elucidate how the U.S. mulatta and Brazilian mulata figures operates within and across the United States and Brazil as a response to racial anxieties and notions of white superiority. These shared concepts of race, gender, and sexuality crystallize in the mulatta/mulata figure as representative of interlinked racial projects in Brazil and the United States. Focusing on popular culture and political events of the 2000s, the book demonstrates how the mulatta and mulata figures facilitated multicultural and postracial discourses. Exploring representations, definitions, and meanings of blackness in the context of the Americas, the book traverses the cultural conditions of racializations in the United States alongside Brazil to unveil the workings of pervasive racial and gender inequalities.


Author(s):  
Jane Naomi Iwamura

This chapter analyzes the history of representation that has contributed to the current image of the Dalai Lama. We “know” the Dalai Lama, not simply because of the fact that we may understand his views and admire his actions, but also because we are familiar with the particular role he plays in the popular consciousness of the United States—the type of icon he has become—the icon of the “Oriental Monk.” To get a sense of what makes the Dalai Lama so popular, we need to get a sense of the history of this icon and how it has been used to express and manage our sense of Asian religions. The chapter asks: How did the Dalai Lama come to represent all that he does for Americans? Indeed, what exactly does he represent? How have we come to “know” him? Is our ability to embrace someone and something (Tibetan Buddhism) once considered so foreign, anything other than a testimony to a newfound openness and progressive understanding?


Author(s):  
Terry R. Clark

American civil religion incorporates a nostalgic version of biblical Israel’s covenant with their patron deity, Yahweh, imagining the United States as a new Israel. This new myth reflects early Puritan hope for a new foray into a new wilderness of promise, while also promoting a romantic notion of the providential founding of the United States, national innocence, and national purpose, upholding an ideal of pure democracy and divine favor for establishing it universally. This form of Christian nationalism has a tendency toward a new form of imperialism in the modern era that is heavily supported (at least subconsciously) by a vast array of popular culture products. Yet some pop culture media (including comic books) occasionally call into question the concept of human beings living in a covenant relationship with a divine creator, as well as the validity of America’s status as a divinely chosen and divinely guided nation.


2010 ◽  
Vol 27 (2) ◽  
pp. 178-199 ◽  
Author(s):  
Ryan King-White

In this project I will trace former Little League Baseball star, Danny Almonte’s, celebrity identity and flexible citizenship with particular regard to the way that he has been used as both an exemplary Dominican immigrant and later a cautionary tale. As such this critical biography of Almonte’s rise and fall in American popular culture—informed by Henry Giroux’s extensive theorizing on youth culture, Ong’s concept of flexible citizenship, and Steven Jackson’s understanding of “twisting”—will critically interrogate the mediated discourses used to describe, define, and make Almonte into a symbol of a (stereo)typical Dominican male. In accordance with contemporaneous hyper-conservative and neoliberal rhetoric pervasive throughout the United States, I posit the notion that Almonte’s contested celebrity was formulated within the popular media as the embodiment of the minority “assault” on white privilege.


2011 ◽  
Vol 1 (4) ◽  
pp. 314-320 ◽  
Author(s):  
Sue Saltmarsh ◽  
Anna North

Images of children and representations of childhood experience are ubiquitous in contemporary popular culture. Books, films, television shows, advertisements, magazines, posters, computer games, websites – to name but a few examples – construct and reiterate multiple ways through which childhood is to be understood and undergone, regulated and recuperated, managed and maintained. In this article, the authors consider how one textual form, that of popular magazines, constructs childhood as an economic category ideally characterised by what they term ‘exemplary ordinariness’. The article analyses magazine cover images from Australia, the United States and Canada, and argues that images and written text together oblige parents to ensure that normative childhood experience is secured through exemplary parenting practices. Further, the authors argue that parents – and in particular, mothers – are incited to performatively produce their own exemplary ordinariness through attention to their own personal beauty, individual accomplishment and parenting practices. Their argument is informed by visual and cultural theories, and underpinned by the view that economic discourse formulates a gaze to which both childhood and parenthood are subjected. This is not to imply a reification of ‘the economy’, but rather it is to acknowledge the constitutive force of economic discourse and to interrogate its prominence in the images, rhetorics and practices of everyday life.


2018 ◽  
Vol 3 (2) ◽  
pp. 129-186
Author(s):  
Terry Kita

Abstract This study of the Friendship Doll Mission of 1926-1927 shows how, in the United States, the Japanese doll was part of the inescapable image of a kimono-clad little Japanese girl, and functioned to further existing anti-Japanese implications of that image. It further shows how an American popular-culture mission to improve relations with Japan by having American children exchange dolls with Japanese children, created an official, Japanese government response that presented the United States with Japanese dolls that were objects of Fine Art. Despite the different views of the Doll Mission in Japan and the US, an interchange resulted that, now nearly a century later, continues. The article uses Japanese dolls to demonstrate how genuine cultural exchange can occur even when the methods, approaches, and the very intent of those involved in it differ, in order to highlight the importance of considering both perspectives to understand phenomena such as Japonisme.


Ballet Class ◽  
2020 ◽  
pp. 277-304
Author(s):  
Melissa R. Klapper

Ballet’s popularity as entertainment has grown steadily in the United States since the early nineteenth century, and it has appeared in a wide variety of cultural spaces. Three arenas of American popular culture where ballet has consistently been important are movies, television, and the ubiquitous holiday performances of The Nutcracker. Dance was the subject of some of the earliest movies ever filmed and has remained a frequent theme. Millions of Americans have seen ballet on television, and as many have also seen performances of The Nutcracker. Over the course of the twentieth century many Americans have been inspired to take ballet classes or send their children to ballet classes as a result of their engagement with ballet in popular culture.


2020 ◽  
Vol 11 (1) ◽  
pp. 1
Author(s):  
Bhakti Satrio Nugroho

Haruki Murakami is mostly well-known for his many works and is considered as one of the most influential writers in Japan. One of his greatest works is a nostalgic novel Norwegian Wood which named after The Beatles song, Norwegian Wood (This Bird Has Flown) in their album Rubber Soul (1965). It becomes #1 bestselling novel in Japan. This novel resembles many aspects of “Americanization” of Japanese young adult life in the 1960s Japan which was strongly influenced by American popular culture. Many Japanese in this novel adopt Western culture which was popular in the United States. Hollywood and American music became central part of the main story in Haruki Murakami’s Norwegian Wood. By using cultural imperialism theory, this research focuses on the imposition and glorification of American culture in 1960s Japan which is celebrated as part of central storyline. American cultural imperialism can be seen in dissemination and glorification of American popular culture and American way of life (lifestyle) among Japanese young adults. Furthermore, they create many social and cultural changes. It is further helped by the post-war Japanese’s inferiority after losing to the United States in World War II. In fact, Western thoughts and beliefs are part of “American gifts” during U.S occupation which disseminate even after the end of occupation. Thus, this historical postcolonial relationship between Japan (as the colonized) and the United States (as the colonizer) massively supports “Americanization” of 1960s Japan which results a loss of identity and a cultural dependency of Japan toward the United States.


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