Three Waves of Human Rights

In the first wave of feminism the movement was focused on quantitative rights like suffrage. In the second wave, focus was on equal recognition or qualitative rights. Second wave feminists were looking to empower women beyond equality in the eyes of the law. They also wanted equality in the eyes of society. The third wave feminists continue the efforts of the second wave, but also look to re-empower women. They are interested in agency; women’s free choice in how to conduct their lives, even if that is in a position that may oppose to the tenants of second wave of feminism. The concepts of the waves of feminism can be applied to any human rights struggle. Indigenous peoples all over the world, for example, are currently working to obtain those rights. In many places they lack first wave rights, but it is more common that indigenous groups are fighting for second wave rights like recognition of their native languages and acceptance by the mainstream culture. Some groups are working to promote agency, like the choice to work in agriculture or continue living in a village setting.

Reality and Image

This chalk drawing questions what is real and where the line is drawn between reality and representations of that reality. If you see a large hole in the sidewalk, you walk around it, even if the hole is not real; since you thought it was real, you treated it as such. In “The Precession of Simulacra,” Baudrillard treats the real as intangible; we only experience what is real through representations of it. In “Advertising and the Political Economy of Lesbian/Gay Identity,” Fejes recognizes the limits of those representations in our society and the effects of those limits on the real. In “As Canadian as Possible,” Bodroghkozy addresses the effects of representations on reality in a similar way to Fejes, but also recognizes the possibility to both be the reality and the representation at the same time. Baudrillard claims, “The territory no longer precedes the map, nor does it survive it. It is nevertheless the map that precedes the territory,” asserting that everything is image. Fejes and Bodroghkozy would disagree however. They both discuss the relationship between what is real and the representations of that reality. Fejes recognizes that, “the consequences of such narrow representation in ads can go beyond the issues of images and identities.” He addresses decisions made to alter representations and the consequences for those being represented. Bodroghkozy likewise addresses the dangers of having image imposed upon you. She also addresses the relationship between acceptance of that image and retaining reality. She quotes De Certeau: “The art of being in between is the art of pop culture.” That is what cultural studies addresses, and why each of the three authors are important; “image” and “reality” are both real. Both have importance and the relationship between the two often has great consequence for those experiencing the two realities.

"fake" and "real" news

The clips from CNN on the “wiki leak wars” and The Onion on teens turning to “shamanism” demonstrate the practices of gate-keeping and agenda setting; The Onion through a critical approach. The Onion clip appropriates many of the signifiers of the CNN story, and “real” news in general as a means of critiquing those sources; the general setting, the pretense of seriousness, and the baffled news anchor. The CNN story addresses a pertinent technology issue, but is focused on how it affects consumers during the holidays rather than its political effects, determining for its audience, through its chosen focus, what is important about the wiki leaks. The Onion mimics this misguided nature. Baym would call this “discursive integration,” the appropriation of certain signifiers in order to critically examine their source. However, it does not straddle the border between “real” and “fake” news to the extent The Daily Show does.

Do Glass Pipes, Incense Prove Teens Are Practicing Shamanism?

Disney Sucks!

Mouse Trapped 2010 and Mickey Mouse Monopoly are good examples of the different approaches of political economy and cultural studies, especially when examined back-to-back. Political economy and cultural studies differ due to three main discrepancies; consumption vs. production, leisure vs. work, and everyday practices vs. institutions. (Grossberg pg. 632) Although both examine society and what controls the functions of society. Mouse Trapped 2010 takes the viewpoint of political economy and Mickey Mouse Monopoly takes the viewpoint of cultural studies. Mouse Trapped 2010 addresses the workers, the service, and the pay practices of the institution. Mickey Mouse Monopoly addresses consumption of Disney’s products and the result of that in everyday life. Just like their theory counterparts, Mouse Trapped 2010 and Mickey Mouse Monopoly assert, respectively, that interpellation and articulation are predominant in society and people are portrayed as active or passive, respectively. (Grossberg pg. 633)

Early Pornography?

How to Make Your Breasts Look Bigger is capable of both appropriating and reappropriating sexual signifiers because it has dual purposes. The video appropriates signifiers an instructional video such as a narrating voice and direct eye contact with the camera. It also appropriates signifiers of an adult film through the language and visuals used, also the cheesy scenario created. It reappropriates those same signifiers because the woman is the dominant character. Not only is she the most frequently featured character, she is also in control of her situation. The video is comedic and instructional, and that duality allows for the overlap of appropriated and reappropriated signifiers.

Expert Curtain Maker

This commercial highlights the hegemony of Americans in the global market, and can be seen as both positive and negative in the light of its portrayal of Indian culture. Conan O’Brian goes to India knowing exactly what he wants. He spares no expense to get the yarn he wants and is an expert in every aspect of the cloth’s production phase. This is most likely not actually true of O’Brian and creates a false sense of his supremacy and mastery of the Indian culture. It is true that he has learned to speak the language and has clearly immersed himself in the culture, however, depictions of Indian culture and people are exaggerated. At the end, the perception of exoticism is solidified because it is revealed that Conan is merely daydreaming. In the shot, Indian culture is reduced to the confines of his imagination.

The Urinal Game

Ideology is, in simple terms, common sense. It is the guidelines and intrinsic beliefs of a person or group of people. Hegemony describes the hierarchy established and enforced by various institutions. Hegemony exists in the workplace, in educational contexts, within religious institutions, in families, in prison, in almost every aspect of daily life. The Urinal Game exemplifies a common ideology and the existence of hegemony in our society. Of the entire game, the answer explanations say the most about ideology and hegemony. They explain a specific and complex ideology of which urinal is correct to use. The explanations enforce a homophobic hegemony through their elaborations of the ideology. Both in the game and in the rest of everyday life, ideology and hegemony support and reify each other.