Fetishizing Music as Rape Culture

The concept of “rapey music” has recently emerged as a social problem in feminist and mainstream contexts. Rapey music references songs that critics perceive as artifacts of “rape culture” because they allegedly perpetuate sexual violence, misogyny, and rape myths. This article draws on the concept of “fetishism” to analyze accusations that certain songs are rapey and argues that such songs can be recuperated through a kink lens. In the first part, I review the burgeoning category of songs that have been condemned in feminist media analyses and the weak evidence that connects certain songs to sexual coercion, arguing that the terms “rapey” and “rape culture” operate as negative fetish concepts. I then analyze the disproportionate and more vehement targeting of Black performers, contending that a racialized fetishization underlies this phenomenon. In the last part, I defend music branded as “rape culture” by suggesting that its pleasurable dynamic can be understood through a non-normative kinky fetish framework.     

从“摇滚”到“佛系”:流行歌曲中的青年亚文化流变解读

音乐是文化的符号,流行歌曲根植于所处时代的现实土壤之中。改革开放以来,不同时期的流行歌曲以一种鲜明的风格记录时代声音,为我们透视青年亚文化流变提供了独特的视角。“摇滚”歌曲反映了改革开放初期,青年释放自我与现实抗争的文化情结;“怀旧”音乐是青年人在“前面无路想回头”境况下的一种心理调节;以“自我”为主题的歌曲是青年主体意识增强的现实回应;“佛系”歌曲映射了青年人自由空间被挤占后的一种养心策略。     

Recovering Heritage and Homeland: Ethnic Revival Among Fourth‐Generation Japanese Americans

In recent years, fourth‐generation Japanese American youth have been attempting to recover their ethnic heritage and reconnect with their ancestral homeland. This ethnic revival is a response to their continued racialization as “Japanese,” which has caused them to become concerned about their overassimilation to American society in an era of multiculturalism where cultural heritage and homeland have come to be positively valued. As a result, they are studying Japanese, majoring in Asian studies, living in Japan as college exchange students, and participating in Japanese taiko drum ensembles in local ethnic communities. Although this return to ethnic roots is a more serious commitment than the symbolic ethnicity observed among white ethnics in the past, it indicates that ethnicity remains involuntary for racial minorities, even after four generations. The case of later‐generation Japanese Americans demonstrates that cultural assimilation does not preclude the continuation and active production of ethnic difference.     

What is the Shortest Russian Joke? Communism. Russian Cultural Consciousness Expressed Through Soviet Humor

In an environment like Soviet Russia where it was difficult, if not impossible, to make assertions that contradicted the official Communist Party word, political humor can be used to challenge, subvert, or uphold official “truths.” The Russian Soviet anekdot—a politically subversive joke—provides an intimate view into the perspective of the Russian people living under Soviet rule. The anekdot serves as a discourse of “cultural consciousness,” connecting otherwise atomized people to a homeland, collective culture, and memory. In conducting a paired content and critical discourse analysis of 1,290 anekdoty collected from Russian archives, I explore how this oral folklore served to construct a Russian collective consciousness that (1) resists Party rhetoric, social policy, and ideology, but also (2) adopts and reifies social boundaries established by Soviet discourse by constructing particular groups as “other.” Those who are familiar with cultural folklore—and the historical context to which it refers—are taught who are the perpetrators responsible for injustices, who are the victims, and how we should feel about these different people; folklore also gives insight into the perspectives of those from the hegemonic '"center."     

Farm Boys and Wild Men: Rurality,Masculinity, and Homosexuality*

Abstract In this paper I explore cultural constructions of “rural gay masculinity,” focusing first on the stereotype of the “rustic sodomite” seen in a number of Hollywood movies; second, on the construction of an idyllic Eden in the gay imaginary; and third, on gendered and sexualized performances among members of the men's movement and the “radical fairies.” In doing so, I suggest how the rural/urban divide is meshed, in complex and distinct ways, with homosexual/heterosexual and masculine/feminine dichotomies in cultural texts and practices. Set against these representations, of course, are the lives of homosexual men born and raised in the country: I discuss accounts of the lives of “farm boys” as a way of contextualizing and complexifying the dominant modes of representation outlined. In all of these portrayals, “rural gay masculinity” is figured in distinct ways, especially in relation to urban effeminacy. I end by calling for further exploration of these issues in an effort to more fully theorize the cultural meanings and experiences of “rural gay masculinity.”     

A Fractured Transnational Diaspora: The Case of Zimbabweans in Britain

Millions of Zimbabweans living abroad have been described as an emerging diaspora. However, there has been little attempt to question their designation as a diaspora, or indeed, to engage with the more theoretically informed and conceptually rich literature on diaspora. The assumption in this categorisation relies heavily upon popular usage of the term diaspora among Zimbabweans themselves both abroad and in the homeland. However, instead of suppressing discussion by simply pronouncing them “a diaspora”, it is important to examine whether or not they constitute a diaspora. Drawing on the concepts of diaspora and transnationalism and on the author’s multi‐sited ethnographic research in the United Kingdom (hereafter, “Britain”), the article examines how the diaspora was dispersed, how it is constituted in the hostland and how it maintains connections with the homeland. What factors influenced people’s decisions to migrate into the diaspora and how can these phases be classified? What types of migration patterns characterise Zimbabweans’ migration to Britain? The study explores the origin, formation and articulation of the Zimbabwean diaspora in Britain, providing a conceptual and theoretical interpretation of the social formation vis‐à‐vis other accounts of global diasporas. The findings of this study suggest that Zimbabweans abroad are a fractured transnational diaspora. The scattering of Zimbabweans evinces some of the features commonly ascribed to a diaspora such as involuntary and voluntary dispersion of the population from the homeland; settlement in foreign territories and uneasy relationship with the hostland; strong attachment and connection to the original homeland; and the maintenance of diverse diasporic identities. The study represents a contribution to our knowledge of the Zimbabwean diaspora in particular and to the field of diaspora and transnational studies in general.     

Cultural Diversity., Public Space,Aesthetics and Power

In this paper we argue that issues of inclusion and exclusion to public space can be examined by invoking the principle of “aesthetics”. Those that are aesthetically pleasing, tasteful, or desirable are allowed in public spaces, yet these characteristics are defined through social and cultural mechanisms. Differences between cultural groups in terms of body movement, proximity relationships, definition of personal space, clothing, and other visible features, are evaluated and judged through the filter of power relations. Numerous non‐European migrants who reside in the North experience discrimination as a result of being “visible foreigners”. They are not welcome in public areas and they do not meet the prevalent aesthetic standards, defined by the dominant discourse around aesthetics. This trend obstructs the development of multicultural coexistence and the possibility of transnationalism. In order to realise cultural expression for all, we extend an invitation to scrutinise power inequalities by means of multicultural educational programs.     

科技助力非遗 带来无限可能

当今时代,科技迅猛发展,文化与科技的融合日益紧密。原本非遗传承给人们最直观的感觉是“老”和“旧”,但在科技手段的赋能之下,不少非遗秒变成为新风尚。为了让年轻人更多地了解非遗文化,一些非遗项目采用科技手法赋予传统技艺新国潮的内核,使其表达、记录和传播的方式更为现代和多元。     

Interprofessional Learning: Reasons,Judgement, and Action

This article uses the theoretical and methodological tools of cultural historical activity theory and critical realism to examine three case studies of the introduction and expansion of sustainable agricultural practices in southern Africa. The article addresses relevant issues in the field of agricultural extension, which lacks a theoretical “bridge” between top-down knowledge transfer and bottom-up participatory approaches to learning. Further, the article considers the learning environments necessary for sustainable agriculture. Such environments provided research participants with encounters with “postnormal” scientific practices that recognise and engage plural ways of knowing. Our research explored why farmers learn and practise sustainable agriculture, how they learn and practise it, the contradictions they are facing, and how these contradictions can be overcome in a context of change-oriented learning.     

Youth Style: Articulating cultural anxiety

In their everyday efforts to put together how they “look,” adolescents visually capture and articulate complex issues that society finds difficult to express verbally. In this paper we explore these “looks” as one example of youth appearance style and as a reflection of, and an impetus for, cultural anxieties. In doing so we draw on a series of multi‐method field studies conducted over the last ten years. A key feature of these studies has been the involvement of young people themselves as key informants and co‐investigators. Data from these studies can help clarify relationships between youth appearance style and cultural themes of sexuality and violence.     

Parenting,Uncertainty, and Expert Advice: How Privileged American Families Work with Private Counselors in Their Children's College Race

This article uses privileged families who hire Independent Educational Consultants (IECs) as an instance to examine how privileged parents collaborate with individuals whom they consider educational experts to support their children in the college race. We argue that advantaged parents' anxieties about their children have created a market for IECs who provide expert advice in order to mitigate the uncertainties that these parents experience and to manage various goals that they want to achieve at an important turning point in their children's lives. Drawing primarily on interviews with parents who work with IECs, we introduce the concept of “collaborative cultivation” to analyze the processes whereby advantaged parents rely on the expertise and expert status of private counselors to cope with their and their children's vulnerability in the college race while at the same time preparing their children for the unknown future. The parental method of “concerted cultivation” reveals how elite parents rely on individuals they perceive as experts to establish “bridges” between their own social worlds and the academic worlds that appear to beyond their control. This bridging labor points to the myriad cultural beliefs enacted to justify the child‐rearing goals that privileged parents wish to accomplish by working with IECs.     

Careers Open to Talent: Educational Credentials,Cultural Talent,and Skilled Employment1

In the status attainment and social mobility literatures, “talent” is often conceptualized as educational attainment or mental ability. We adapt Bourdieu’s notion of embodied cultural capital and Goffman’s notion of “staging a character” into another dimension of talent, what we call “cultural talent,” and hypothesize that an ability to wield cultural talent in hiring or promotion scenarios facilitates attainment of skilled, complex jobs. Bivariate analyses and multiple regression modeling performed on data from an original survey show that educational credentials and cultural talent both predict occupational skill and complexity.     

Ideological Primary Groups in Contemporary Cultural Movements

Abstract

This paper argues that “post-modern” societies generate movements for cultural change in models “of” and “for” identity and consciousness, rather than traditional kinds of social movements aiming at structural changes in institutional arrangements. The distinctive and crucial unit in comtemporary cultural movements is what we have termed the “ideological group.” These groups are similar to the “ideological informal groups” which recruited members of traditional social movements on the basis of personal contacts and confidence, and which rested on shared “inner convictions.” Like other, earlier, ideological groups, they focus on the construction and legitimation of a shared symbolic interpretation, and ideology of a dissatisfying reality as well as their own personal and collective identity in relation to it. However, contemporary movement groups have been influenced considerably by the sensitivity training-encounter-group dynamics techniques associated with the intensive group movement. The result is a new interest in artificial primary relations among sociologically homogeneous peers for joining socio-cultural analyses with psychological interpretations of common personal experiences. The processes generated in these ideological primary groups lead to the collective construction of new or modified ideological interpretations of reality which contain different, more satisfying, models “of” and “for” personal and group identity, and “consciousness.”     

Sense‐making in Taiwan's tea art ritual

This paper analyzes Taiwan's contemporary public tea gatherings from the perspective of “sense-scape,” the cultural world of sensory experiences. Performing elegance by way of tea brewing, bodily gestures and movements, costumes, utensil arrangements, and spatial design represents what is innovative about Taiwan's tea art culture, often referred to as “literati tea.” As the fragrance and flavors of tea, light and shadows, sounds and music, visual presentations of utensils, and space, as well as the general atmosphere of these events are captured by the senses and organized by the emotions, they inform us about who we are and who the other is. Despite its Japanese cultural infusion and Chinese cultural legacy, which have always complicated claims of a truly Taiwanese origin, Taiwan's tea art has been eagerly adopted by mainland Chinese tea communities since the late 2000s. That a local practice and invented tradition strongly identified with Taiwan has been embraced as “traditional” cultural practice in contemporary China presents a paradox that deserves our attention.     

Becoming “People of Faith:” Personal Moral Authenticity in the Cultural Practices of a Faith-Based Social Justice Movement

Interactive cultural practices such as songs and storytelling are key to contemporary social movement organizing because they can attenuate the challenges of social difference by expanding participants’ understandings of self and community. Yet the precise cultural dynamics through which such practices become effective are not well understood. Using the case of a large faith-based community organizing coalition, I show that practices focused on personal moral authenticity are especially effective in fostering alignment between social movement goals and individuals’ pre-existing moral commitments. I define personal moral authenticity as the ambition to develop, enact, and perform a moral identity that is “true” to an enduring internal self, and validate that identity through interactions with others. This is an effective basis for organizing practices because it spans the various cultures of commitment that prevail in different racial and religious subgroups and gives individuals a personal stake in social change projects. In highlighting how it animates practices in faith-based community organizing, one of the most robust fields of grassroots civic activity in the United States, this article illuminates an important part of the cultural dynamics underlying much contemporary social change work, and specifies how religion contributes to progressive social change efforts amid ongoing religious disaffiliation.     

Resettlement and Border Crossing: A Comparative Study on the Life and Ethnicity of Vietnamese in Australia and Japan

Abstract: This paper deals with the life world and ethnic identity of Vietnamese residents who entered and settled in Australia and Japan as refugees after the end of the Vietnam War. It focuses on how social and cultural conditions in the host countries and global influences affect the lives of overseas Vietnamese and consequently transform their ethnic identities. Through this comparative research study conducted in Australia and Japan, I have focussed on Vietnamese religion, social networks, perceptions of the homeland and the host country, notions of Vietnamese identity between generations, and images of Vietnamese in the media of the host country. I explore the features of each host society in accepting refugees and also the commonalities and differences in how the overseas Vietnamese construct their life world and ethnic identity. I also discuss the “location of Vietnamese identities” in Australia and Japan. I will also rethink the meaning of “settlement” and “crossing borders” related to the politics of Vietnamese identities that confirm the importance of investigating the effects of displacement on the life of the Vietnamese diaspora in contemporary world context.     

Philanthropic Soldiers,Practical Orientalism,and the Occupation of Iraq

This article discusses the ways in which white, male, United States soldiers make sense of both themselves and Iraqi others. Drawing from qualitative interviews with twenty-four said soldiers from southern Indiana, most of whom having deployed to Iraq, it is shown how these soldiers perform gendered and racialized Orientalist discourses to rationalize United States empire and in particular the military occupation of Iraq. Specifically, imperialist discourses that imagine a superior “us” and an inferior “them” and understand United States state violence as ultimately a Western humanitarian “rescue” are shown to be powerful cultural logics in the sense-making practices of the interviewed soldiers. This article then is concerned with what others have called “practical Orientalism”—or the ways in which formal and official Orientalist discourses are adopted by everyday actors.     

Cultural Orientation of Hmong Young Adults

Summary

Most studies of Hmong Americans focus on the cultural adjustment of refugees who arrived in the United States immediately after the Vietnam War. Few studies have examined the cultural adjustment of the children of these refugees, who have been raised primarily in the United States. This study explored whether American-born [ABH] and overseas-born [OBH] Hmong young adults differed in levels, models, and meanings of cultural orientation. Fourteen ABH and 32 OBH college students were asked what “being Hmong” and “being American” meant to them and complete were asked to the General Ethnicity Questionnaire (American and Hmong versions). Both groups reported being more oriented to American culture than Hmong culture. Despite similarities in mean levels of orientation to Hmong and American cultures and in the meanings of “being Hmong” and “being American,” ABH and OBH differed in their underlying models of cultural orientation. For ABH, “being Hmong” and “being Americank” were unrelated constructs, whereas for OBH, they were negatively correlated constructs.     

Migrant Mobilization for Homeland Politics: A Social Movement Approach

From the campaign of Chilean exiles all over the world to overthrow the regime of Augusto Pinochet in the 1970s to the contemporary mobilization of the Kurdish diaspora in Western Europe, various cases demonstrate the persistence of homeland ties among migrants, especially those who experienced repression and displacement by the government in their countries of origin. Diverse frameworks and concepts in both the humanities and the social sciences have been deployed to explain the involvement of migrants in politics in their home countries, from “long‐distance nationalism” to “transnational activism.” Each points to different dynamic processes and causal mechanisms. In recent years, scholars have advocated the use of a social movement framework in the analysis of migrant mobilization, despite the marginalization of such studies in theory development. In this article, I examine the concepts put forward by the political process model (PPM) as they apply to the analysis of migrants' involvement in politics in their native land. I propose ways for PPM to be useful in the explanation of the dynamics and processes of homeland‐oriented migrant mobilization.     

Signifyin' Cinema: Rudy Ray Moore and the Quality of Badness

This article engages the limits of both film and race studies in their approach to heterogeneous and “low” forms of African American cultural production through an analysis of the films of Rudy Ray Moore. While Moore’s films have been almost entirely overlooked in both film studies and black studies, they were extremely popular among black youth of the 1970s and have exerted a powerful influence on today’s hardcore hip hop artists (and their understanding of how to turn black market entrepreneurship into global enterprise). The theory of “signifying”, advanced most rigorously by black literary theorist Henry Louis Gates Jr, helps explain how and why Moore has slipped through various critical nets — and grounds a claim for why we should take “bad” black film seriously. Close film and context analysis illustrates how Moore’s low‐budget films “signify” on Hollywood and the system of expectancies that go with putatively “good” filmmaking and reveals the extent to which they constitute a hybrid cultural and multimedia practice. As vehicles designed to elaborate on the badman of black folklore, Moore’s films contribute to the long history and rich language of “toasting” in African American oral culture and music. As such, far from being emblematic of black filmmaking’s impoverished relationship to mainstream cinema (as a cinema manqué), these films constitute vital precursors to the hip hop music video.