#yeeyeenation

Using methods from country music studies, performance studies, hashtag ethnography, and Black Feminist Thought (BFT), this article employs sonic, discursive, and social media analysis to examine performances of White masculinity known as “country boys.” In the opening sections, I describe examples of country boys that emerge from Texas A&M University (College Station), bringing together confederate statues and the men who identify with and defend such statues. I then turn my focus to critical analysis of one country boy in particular: county music singer, brand progenitor, and Texas icon, Granger Smith a.k.a. Earl Dibbles Jr. Highlighting the importance of country boys to the cultural identity of Texas A&M University, I argue that White publics aggregate and accrue racialized and gendered meaning in social media spaces through signs associated with Smith like the hashtag #yeeyeenation. Such signs are predicated on and normalize a rhetoric—in this case, that something or someone “is not racist”—even in the face of evidence to the contrary. Extending the insights of scholarship on the former Confederacy to contemporary country music cultures and to the present political moment, this article interrogates how White identities and related genealogies in the U.S. context are not simply established to sanitize and excuse expressions of racist, gendered, and exclusionary thought, but are sustained by aestheticized deceptions. I refer to these deceptions as mythopoetics. In this article I demonstrate how Smith’s success, particularly since he is best known for his “redneck” alter-ego, Earl Dibbles Jr., is a testament to the power and reach of mythopoetics in a hegemonic White and heteropatriarchal society. I argue that mythopoetics are not only essential to majoritarian cultural formations today, but also normalize White supremacy to such a point that its violence can circulate without consequence and in plain sight.

Why Is(n’t) Ambient so White?

This chapter investigates why white and light-skinned artists have long dominated representations of ambient music, a popular (sub)genre of electronic music and style of EDM, within anglophone EDM scenes and media discourses. It explores how early discourses on ambient implicitly shaped the genre’s aesthetics around idealizations of hip highbrow and high-middlebrow white masculinity. Starting in the 1970s and 80s, these discourses tacitly disregarded the relevance of genres racialized as non-white to ambient’s ideals of aesthetic experimentation, affective detachment, cerebral introspection, and physical ease. EDM-oriented discourses reified the putative whiteness of this formation in the early 1990s by repeatedly attaching the ambient label to the expressions of white men while describing the music, by way of a racialized and gendered mind-body binary, as the “beatless” emanation of disembodied mind(s), rather than of individuals. This history illuminates how popular genres become racialized through feedback loops of musical production and discursive categorization. In the course of tracing this history, the author proposes that a discursive framework of “strategic anti-genre-essentialism,” which positions genres as processes rather than categories, may help to undermine essentialist assumptions about music and race without dismissing them.

Giving Hegemonic Masculinity a Face Lift: Masquerade in John Woo's Face/Off and the Somatechnics of Masculinity in Crisis

In 1990s America, the question of what made a ‘real’ man was at the forefront of debates about sex and gender. During this pivotal moment in American history, hegemonic masculinity in particular was experiencing numerous threats to its ontological security. For instance, masculinity was infamously pronounced in crisis, the advent of the ‘new man’ betrayed anxieties about an image-conscious and feminine performance of masculinity, and there was mounting social pressure from civil rights, feminist, and queer groups for straight, white, masculinity to be challenged as the centre of the patriarchal stage. In short, the issue for masculinity in the 90s was that of legitimacy. The response from Hollywood was an influx of films which featured leading men in costume, disguise, or masquerade. John Woo's Face/Off is one such film that betrays anxieties about the constructedness of hegemonic masculinity. Face/Off does so through the motif of plastic surgery. In this article, I will explore how Face/Off uses the image of plastic surgery to represent the masculinities of its male protagonists as masquerades. I will demonstrate how plastic surgery in Face/Off is a device which transforms hegemonic masculinity so that it may adapt to the climate of crisis and secure its continuation. Face/Off demonstrates that masculinity is a construct which masquerades as an ontology.

Baldwin’s Giovanni’s Room (1956) as a Transgressive White-Life Novel

"James Baldwin’s Giovanni’s Room (1956) as a Transgressive White-Life Novel. In the wake of the Second World War, American literature saw the rise of a type of novel that is little known today: the white-life novel. This type of novel is written by black writers but describes white characters acting in a mostly white milieu. While at the time African-American critics praised this new way of writing as a sign of maturity, many have since criticized it for being regressive by pandering to white tastes. This paper sets out to analyze the most famous of these novels, namely James Baldwin’s Giovanni’s Room (1956). It is my contention that Giovanni’s Room connects blackness and queerness through the use of visual metaphors in the novel, disrupting thus the post-war consensus on ideals of white masculinity. The novel, while seemingly abandoning black protagonists, enacts a subtle critique of white heteronormativity akin to Baldwin’s own positioning within American thought of the post-war era. Keywords: blackness, James Baldwin, post-war fiction, queer, white-life novel "

Resistance or Complicity? Chinese Canadian Men Negotiating Whiteness and Masculinity in the Canadian Prairies

In this essay, I critically analyze the practice of masculinity negotiation based on data collected through a qualitative study of hegemonic masculinity. Reflecting some dynamics of the historical subordination of Chinese masculinity in Canada, the Chinese Albertan males who participated in the research framed a somatic white masculinity, via which they discursively displaced themselves from the domain of the masculine. Some of them employed sport-participation to negotiate their masculine statuses. Underscoring whiteness as a material aspect of masculinity that cannot be performatively constructed by Chinese men, I argue that masculinity negotiation does not constitute an equitable means of resistance, as the very practice entrenches an archetypal masculine subject with whiteness at its centre. Through this discussion, I wish to incite conceptualizations of resistance in more critical terms.