Category Archives: Centaur Manifesto

Myth and Ideology, Spring 2013

Myth and Ideology

COMM 6160/8980, Spring 2013
Tuesdays, 4:30-7:00 PM
422 Sparks Hall

Ted Friedman
25 Park Place South #1017
tedf@gsu.edu; (404) 463-9522

http://www.tedfriedman.com

Course Description
This course brings together two frameworks for understanding culture: myth criticism and ideological analysis.

Influenced by anthropologists and folklorists, myth critics trace the connections between contemporary cultural narratives and the stories which anchor traditional belief systems. Mythographer Joseph Campbell has become a key influence on many Hollywood screenwriters, who self-consciously craft stories around the “Hero’s Journey” Campbell describes.

Ideological analysis interrogates the political assumptions underlying cultural representations, examining how influential texts may reflect economic contradictions, reinforce dominant structures of power, or influence social change.

This class will put these two perspectives into dialogue. .

Readings

The following required books are available through amazon.com, bn.com, powells.com, and other retailers:

Roland Barthes, Mythologies
David Tacey, How to Read Jung
Fredric Jameson, The Political Unconscious
Harold Bloom, The American Religion
Slavoj Zizek, The Year of Dreaming Dangerously
James Hillman, Healing Fiction
Gershom Scholem, Walter Benjamin: The Story of a Friendship
Michael Taussig, The Magic of the State
Matthew Hutson, The 7 Laws of Magical Thinking
Maria von Franz, The Interpretation of Fairy Tales
Peggy Orenstein, Cinderella Ate My Daughter

Schedule

1/15 Introduction

1/22 Karl Marx, “Theses on Feuerbach”:

http://www.marxists.org/archive/marx/works/1845/theses/theses.htm

Karl Marx, excerpt from The German Ideology:

http://www.marxists.org/archive/marx/works/1845/german-ideology/ch01a.htm

Walter Benjamin, “Theses on the Philosophy of History”:

http://www.sfu.ca/~andrewf/CONCEPT2.html

Carl Jung, “Two Kinds of Thinking”:

http://www.naderlibrary.com/lit.jungpsychologyunconscous.1.htm

Ted Friedman, “For a Jungian Turn in Cultural Studies” (draft via email)

1/29 Roland Barthes, Mythologies

2/5 David Tacey, How to Read Jung

2/12 Fredric Jameson, The Political Unconscious

2/19 Harold Bloom, The American Religion

2/26 Slavoj Zizek, The Year of Dreaming Dangerously

3/5 James Hillman, Healing Fiction

3/12 Gershom Scholem, Walter Benjamin: The Story of a Friendship

3/19 No class – Spring Break

3/26 Michael Taussig, The Magic of the State

4/2 Matthew Hutson, The 7 Laws of Magical Thinking

4/9 Maria von Franz, The Interpretation of Fairy Tales

4/16 Peggy Orenstein, Cinderella Ate My Daughter

4/23 Research presentations/party at Ted’s house

Final projects due April 30
Assignments

I. Book Discussion – 6160: 45% of final grade (15% each); 8980: 30% (10% each)
You will lead, with a group, discussion of three of the assigned books. To prepare for the discussion of the reading, research these questions to put the reading in a broader context:

What is the author’s background? What discipline is the author trained in? What else has s/he written? In which journals has s/he published?

What was the reception of the book? How was the book reviewed? What criticisms have been made of the author’s work? How has the author responded? Whom has the author influenced?

Then, meet with your group to prepare for a class discussion. Don’t bother summarizing the work. Rather, concentrate on how the work relates to the key questions we’ll be asking all semester. In addition to the research topics, other subjects for discussion should include:

Methodology: What research methods does the author use? (Possibilities include textual analysis, ethnography, historical research, quantitative social science, etc.) How does the author approach and justify this methodology? What are the advantages and limitations of this methodology?

Theoretical debates: In what theoretical debates does the work intervene? Where does the author stand? Whom does the author criticize? How does this work move the debate forward?

Application: Pick 2-3 contemporary texts which could be illuminated by applying the author’s ideas. Show a representative sample from each text (any clip should be no more than 5 minutes). Discuss how the author would interpret each example. What are the strengths and limitations of this interpretation? What alternate interpretations are possible?

(You don’t need to organize your discussion in the order listed above. It may help to present the example up front, to ground your discussion of methodology and theory. It’s often also a good icebreaker to begin discussion by going around the room, asking everybody to answer a specific question related to their response to the book.)

III. Outside reading presentation – 8690 only: 15% of final grade
Doctoral students will read one additional book and give a short (10-15 minute) presentation on the work to the class, summarizing the book’s key arguments, the critical response to the book, and how its ideas relate to the themes of the course. A list of suggested readings will be distributed separately.

IV. Final Project – 55% of final grade
Option 1: Write a paper on a subject relating to the ideas of the class. 6160: 12-15 pages. 8690: 18-25 pages. Doctoral work will be expected to meet a higher standard of theoretical sophistication.

Option 2: Produce a creative work which engages some of the ideas of the class. The project can be a short film, a screenplay, or a new media work. Along with the project, include a short paper relating your work to ideas from the class. 6160: 3-5 pages; 8690: 8-10 pages. Doctoral work will be expected to meet a higher standard of theoretical sophistication.

For either option, the deadlines are the same:
A one-page prospectus is due February 26. I will schedule individual meetings with you to discuss the prospectus.
You will give a short (10 minute) presentation of your research project on April 23.
The final project is due April 30.

V. Attendance Adjustment
As Woody Allen put it, “80 percent of success is showing up.” It’s less than that in this formula, but the bottom line is that you can’t contribute to the class if you’re not there. You’re allowed one unexcused absence for the semester. After that, each unexcused absence subtracts one point from your grade total. Excused absences include medical and family emergencies. You will be expected to schedule any employment responsibilities around this class, or accept the consequences of missed classes for your grade. If you do need to miss a class, please contact me ahead of time, and make arrangements to catch up on missed material.

Policies

Academic Honesty
The university’s policy on academic honesty is published in On Campus: The Undergraduate Co-Curricular Affairs Handbook, available online at http://www.gsu.edu/~wwwcam. The policy prohibits plagiarism, cheating on examinations, unauthorized collaboration, falsification, and multiple submissions. Violation of the policy will result in failing the class, in addition to possible disciplinary sanctions.

Incompletes
Incompletes may be given only in special hardship cases. Incompletes will not be used merely for extending the time for completion of course requirements.

Changes to the Syllabus
This syllabus provides a general plan for the course. Deviations may be necessary.

Fantasy and Science Fiction Media, Spring 2013

FILM 4280/6280, Spring 2013
Tuesdays & Thursdays 1:00-2:15 PM, 331 General Classroom Building
Screenings Tuesdays, 11:00 AM-12:50 PM, 406 Arts & Humanities

Ted Friedman
25 Park Place #1017
tedf@gsu.edu

http://twitter.com/tedfriedman

http://tedfriedman.com

Course Description
How do we dream our visions of the future? How do we explore our fantasies of the past?

Science fiction extrapolates the trends of the present to imagine possible future worlds, both utopian and (more often) dystopian. Fantasy looks back to imagine past worlds in which technology has not yet usurped nature. Both genres are rooted in mythic traditions that push beyond the boundaries of realism to reach for deeper truths.

This class will examine the genres of fantasy and science fiction across multiple media, including film, television, literature, comics and gaming. We’ll survey their history, while at the same time tracing the impact of each text forward into the present. We’ll look at how these works have reflected and influenced American society, as each new generation of creators has responded to changing social conditions by re-imagining the key tropes and themes of the genres. And we’ll try to understand why these visions continue to capture the world’s imagination.

Readings
Class readings will include books and a coursepack of articles. Here are the books you’ll need:

Maggie Hyde and Michael McGuinness, Introducing Jung
Salman Rushdie, The Wizard of Oz
Neal Gaiman, The Sandman: Season of Mists
Orson Scott Card, Ender’s Game
Karen Thompson Walker, The Age of Miracles

The course books can be ordered through online retailers such as amazon.com/student, bn.com, and powells.com. The coursepack is sold by Bestway Copy Center, 18 Decatur Street SE (on the first floor of One Park Place South).

Students in Film 6280 will read two additional books of their choice, one scholarly book and one work of fiction, and will present them in two separately scheduled meetings with the other graduate students.

Twitter Feed
Relevant news and commentary will be shared with the class via the Twitter hashtag #fsfmedia. Feel free to respond to tweets or post your own. Class Schedule

Unit I: Modern Myths

T 1/15 Understanding Fantasy and Science Fiction

Th 1/17 The Power of Myth
Ted Friedman, “Myth, the Numinous, and Cultural Studies”:

http://flowtv.org/?p=4161

Ted Friedman, “The Politics of Magic,”

http://www.scope.nottingham.ac.uk/article.php?issue=14&id=1138&section=article&q=rose

T 1/22 Star Wars
Joseph Campbell, excerpt from The Hero With a Thousand Faces (CP)
Christopher Vogler and Stuart Voytilla, excerpt from Myth and the Movies (CP)

Th 1/24 Archetypes and the Collective Unconscious
Hyde and McGuinness, Introducing Jung
Ted Friedman, “Jung and Lost”:

http://flowtv.org/?p=3865

Ursula K. LeGuin, “The Child and the Shadow” (CP)

T 1/29 The Lord of the Rings
J.R.R. Tolkien, “Introduction to The Fellowship of the Ring” (CP)
J.R.R. Tolkien, “On Fairy Stories”:

http://bjorn.kiev.ua/librae/Tolkien/Tolkien_On_Fairy_Stories.htm

Th 1/31 Game of Thrones

Unit II: Folklore and Fantasy

T 2/5 The Wizard of Oz
Salman Rushdie, The Wizard of Oz

Th 2/7 Buffy the Vampire Slayer
Guillermo del Toro and Chuck Hogan, “Why Vampires Never Die”:

http://www.nytimes.com/2009/07/31/opinion/31deltoro.html?_r=1

Laura Miller, “Real Men Have Fangs”:

http://online.wsj.com/article_email/SB122540672952785957-lMyQjAxMDI4MjE1MTQxMDE2Wj.html

T 2/12 The Company of Wolves
Angela Carter, “The Company of Wolves” (CP)
Selections from Marjorie Tatar, ed., The Classic Fairy Tales (CP)

Th 2/14 Firefly

T 2/19 Where the Wild Things Are
Alison Lurie, “Something Wonderful Out of Almost Nothing”:

http://www.nybooks.com/articles/archives/2012/jul/12/something-wonderful-out-almost-nothing/

Th 2/21 Dollhouse

T 2/26 Spirited Away
Margaret Talbot, “The Auteur of Anime” (CP)
James W. Boyd and Tetsuya Nishimura, “Shinto Perspectives in Miyazaki’s Anime Film Spirited Away,” The Journal of Religion and Film 8.2 (October 2004):

http://www.unomaha.edu/jrf/Vol8No2/boydShinto.htm

Norkio T. Reider, “Spirited Away: Film of the Fantastic and Evolving Japanese Folk Symbols,” Film Criticism 29.3 (2005): 4-27:

http://www.corneredangel.com/amwess/papers/spirited_away.pdf

Aaron Sherwood, “Characterization, Narrative Structure and Mythopoeia in the Films of Hayao Miyazaki” (2006):

http://www.nausicaa.net/miyazaki/essay/files/AaronSherwood_Mythopoeia.pdf

Th 2/28 Lost
Jason Mittell, “Sites of Participation: Wiki Fandom and the Case of Lostpedia”:

http://journal.transformativeworks.org/index.php/twc/article/view/118/117

T 3/5 Pan’s Labyrinth and Sandman
Neil Gaiman, The Sandman: Season of Mists

Th 3/7 The Walking Dead
Take-home midterm due

Unit III: Science Fiction

T 3/12 Metropolis
J. P. Telotte, “The Seductive Text of Metropolis” (CP)
William Gibson, “The Gernsback Continuum” (CP)
Andrew Ross, “Getting Out of the Gernsback Continuum” (CP)
David Hartwell, excerpt from Age of Wonders (CP)

Th 3/14 The Twilight Zone

T 3/19 Spring Break – no class

Th 3/21 Spring Break – no class

T 3/26 Bride of Frankenstein
Gary Morris, “Sexual Subversion: The Bride of Frankenstein”:

http://www.brightlightsfilm.com/19/19_bride1.html

Th 3/28 Star Trek
Henry Jenkins, “Infinite Diversity in Infinite Combinations” (CP)
Ted Friedman, “Capitalism: The Final Frontier”:

http://www.tedfriedman.com/essays/2005/03/capitalism_the.html

T 4/2 Blade Runner
Donna Haraway, “A Manifesto for Cyborgs” (CP)
Fredric Jameson, “Postmodernism, or the Cultural Logic of Late Capitalism” (CP)

Th 4/4 The X-Files
Carl Jung, “Flying Saucers as Modern Myths” (CP)

T 4/9 Brazil and Ender’s Game
Orson Scott Card, Ender’s Game

Th 4/11 Battlestar Galactica
Spencer Ackerman, “Battlestar: Iraqtica,”

http://www.slate.com/id/2151425/nav/tap2/

T 4/16 The Matrix
David Weberman, “The Matrix: Simulation and the Postmodern Age” (CP)
Slavoj Zizek, “The Matrix, or the Two Sides of Perversion” (CP)
Aleksandar Hemon, “Beyond the Matrix”:

http://www.newyorker.com/reporting/2012/09/10/120910fa_fact_hemon

Th 4/18 World of Warcraft and The Guild
Download and play the free World of Warcraft trial:

http://www.worldofwarcraft.com

T 4/23 Children of Men and The Age of Miracles
Karen Thompson Walker, The Age of Miracles

Th 4/25 Futurama

Take-Home Final due via email to tedf@gsu.edu on Tuesday, April 30 by 5 PM

Screening Schedule

You are responsible for viewing assigned films in time for class discussion. Screenings are held on Thursdays at 4:30 PM in 406 Arts & Humanities.

1/15 No screening
1/22 Star Wars
1/29 The Lord of the Rings: The Fellowship of the Ring
2/5 The Wizard of Oz
2/12 The Company of Wolves
2/19 Where the Wild Things Are
2/26 Spirited Away
3/5 Pan’s Labyrinth
3/12 Metropolis
3/19 Spring Break – no class
3/26 Bride of Frankenstein
4/2 Blade Runner
4/9 Brazil
4/16 The Matrix
4/23 Children of Men

Assignments

The class assignments add up to total of 100 possible points. Your final grade for the class is determined by adding up your grades for each assignment, adjusting for attendance, then applying the final number to the following scale:

A+ 100-98 B+ 89-88 C+ 79-78 D 69-65
A 97-93 B 87-83 C 77-70 F 64-0
A- 92-90 B- 82-80

TV Presentation – 10 points (Film 4280 only)
As part of a 2-3 person team, you will give a presentation on an influential fantasy or science fiction television show. Your team has two presentation options:

Research Presentation: Each member of the team gives a 5-minute presentation on a different aspect of the show: 1) the creator/creators; 2) the economics of the production, including available budget and ratings information; 3) audience responses. Each member hands in a list of sources. A minimum of five separate sources is required for each member’s presentation. (Wikipedia can be consulted to find sources but does not itself count toward the five sources.) PowerPoint is not necessary, but short video clips (such as creator interviews, news stories, and fan films) should be incorporated into each presentation when available.

Creative Presentation: Alternately, the presentation team can choose to collectively produce a short film about the TV show. Options include an edited selection of clips with voice-over commentary, a series of interviews with viewers, or a fan film.

Book Presentations – 5 points each (Film 6280 only)
Graduate students will read two additional books of their choice, one scholarly book and one work of fiction, and will give short a presentation on each in two separately scheduled meetings with the other graduate students.

Take-Home Midterm – 45 points (Film 4280 and 6280)
The take-home midterm will require you to relate concepts from the readings and lectures to the assigned films, series, novels and comics. Undergraduate and graduate students will take the same exam, but graduate students will be expected to submit more detailed answers. Due March 7.

Take-Home Final – 45 points (Film 4280 and 6280)
The take-home final will be structured just like the midterm, covering the second half of the semester. Due April 30.

Attendance Adjustment
As Woody Allen put it, “80 percent of success is showing up.” It’s less than that in this formula, but the bottom line is that you can’t contribute to the class if you’re not there. You’re allowed one unexcused absence for the semester. After that, each unexcused absence subtracts one point from your grade total. Excused absences include medical and family emergencies. You will be expected to schedule any employment responsibilities around this class, or accept the consequences of missed classes for your grade. If you do need to miss a class, please contact me ahead of time, and make arrangements to catch up on missed material.

Policies

Office Hours
Office hours are by appointment. I’m usually available to meet before and after every class.

Late Papers
Late midterms are penalized at the rate of 1/2 point per day overdue. Late finals cannot be accepted without an extension.

Rewrites
Rewrites of any midterm question are welcome. The final grade on the question will be the average of the original grade and the rewritten version’s grade. Rewrites of the final are unavailable, but rough drafts of the final can be submitted for feedback through April 23.

Incompletes
Incompletes may be given only in special hardship cases. Incompletes will not be used merely for extending the time for completion of course requirements.

Assessment
Your constructive assessment of this course plays an indispensable role in shaping education at Georgia State. Upon completing the course, please take time to fill out the online course evaluation.

Disability
Students who wish to request accommodation for a disability may do so by registering with the Office of Disability Services. Students may only be accommodated upon issuance by the Office of Disability Services of a signed Accommodation Plan and are responsible for providing a copy of that plan to instructors of all classes in which accommodations are sought.

Changes to the Syllabus
This syllabus provides a general plan for the course. Deviations may be necessary.

For a Jungian Turn in Comics Studies

Here’s a short “position paper” I wrote for a panel on comics at the Flow media studies conference in Austin:

For a Jungian Turn in Comics Studies

The rise of the new field of comics studies offers the opportunity to reconsider theoretical choices made by earlier forms of media studies. When, in an earlier generation, film studies began looking for models of subjectivity, it turned to the Freudian/Lacanian tradition. Left behind, for the most part, was the very different psychoanalytic perspective developed by Freud’s onetime protégé Carl Jung. While parsing the obsessions of exemplary filmmakers such as Alfred Hitchcock seemed to require the Oedipal framework of Freud, the work of comparable comic book auteurs such as Alan Moore and Neal Gaiman is in a very different, much more Jungian register. Their model for the psyche begins not with the family romance, but with a multiplicity of intense affects and impulses represented by godlike figures of outsized powers and desires. As these creators recognize, comic books’ heroes are archetypal, their stories mythic, their metaphysics mystical. Turning to Jung gives comics studies access to an invaluable trove of insight into the mythic dimensions of popular culture. In turn, recentering media studies around comics studies offers a chance to reintegrate models of archetype and the numinous into contemporary cultural studies.

Fans and scholars rightly insist that comics are more than just superheroes. But this claim for diversity also includes a hint of disavowal: there’s good reason why superpowered characters have featured so prominently not only in the medium’s most popular works, but also in many of its most powerful and influential ones. Produced by just ink and paper, comics are not indexically bound as photography and film are, and so easily transcend the limits of verisimilitude, making them the ideal visual medium for fantasy. Only now are other media, using CGI technology, able to approach the vastness of this canvas. Even Joss Whedon’s film version of The Avengers, working with a budget north of $100 million, was compelled to save money and effort by setting much of its second act in the stagey confines of the S.H.I.E.L.D. helicarrier. The locations of a comic book, on the other hand, are limited only by the artists’ imaginations.

Comics, then, are ideally suited for representing larger-than-life characteristics in settings far beyond the everyday. In Jungian terms, superheroes are archetypes: representations of primal psychic forces. In Jungian interpretations of myths and fairy tales, individual characters represent archetypal aspects of a single psyche: the Hero, the Mother, the Shadow, and so on. Likewise, stories of superheroes and super villains speak to us today because their characters represent archetypal elements within each of our psyches. Within The Avengers, for example, one might argue that Thor is an image of power, Captain America of duty, Iron Man intellect, and the Bruce Banner/The Hulk the dialectic of repression and aggression. Each of us contains within us the multitudes of the superheroic mythos.

Critics of Jungian interpretation have argued that it is essentialist—that is presumes all cultural texts represent unchanging psychological truths. But contemporary “post-Jungian” critics have pointed to the distinction that Jung draws between “archetype” and “archetypal image.” An archetype is an unrepresentable pattern of energy, stored, for Jung, in the collective unconscious. An archetypal image is the specific embodiment of an archetype in a distinct cultural and historical moment. The archetypal image is where archetype meets ideology. Bringing Jung together with the ideas of Antonio Gramsci, we can see every specific archetypal image as an intervention in the struggle to define the hegemonic meanings attached to an underlying archetype. The representation of Captain America, for instance, has been a space to struggle over the meanings of patriotism—from Jack Kirby’s Avenger slugging Hitler, to Alan Moore’s curdled parody the Comedian, to Whedon’s man out of time. Pairing post-Marxist ideology criticism with post-Jungian analytical theory gives comics studies the tools not just to explain its own medium, but also to map the fantasies and fears at the heart of contemporary popular culture.

Media and Cultural Studies, Spring 2012

COMM 6160/8690, Spring 2012
Thursdays 4:30-7:00 PM, Sparks 321

Ted Friedman
Office: 738 One Park Place South
ted@tedfriedman.com

http://twitter.com/tedfriedman

http://tedfriedman.com

Course Description
What are the political dimensions of popular culture? How does culture reflect, influence, and embody structures of power? Where does hegemony end and resistance begin? This class will engage the interdisciplinary field of Cultural Studies, which attempts to understand the relationship between culture and politics. We’ll be reading both founding theoretical texts and cutting-edge scholarship. We’ll address a range of media, from film and television to music, computer games and romance novels. We’ll look at multiple, intersecting structures of power, including class, nation, gender, and race.

Readings
Class readings will include books and a coursepack of articles. Here are the books you’ll need:

Graeme Turner, British Cultural Studies: An Introduction
Janice Radway, Reading the Romance
One romance novel of your choice
Susan Douglas, The Rise of Enlightened Sexism
Jodi Dean, Democracy and Other Neoliberal Fantasies
Stephen Duncombe, Dream: Re-Imagining Progressive Politics in an Age of Fantasy
Jane McGonigal, Reality Is Broken
Bruno Latour, On the Modern Cult of the Factish Gods
Janice Hocker Rushing and Thomas Frentz, Projecting the Shadow
Jeffrey Kripal, Mutants and Mystics

Most course books should be available at the GSU bookstores. They can also be ordered through online retailers such as amazon.com/student, bn.com, and powells.com. The coursepack is sold by Bestway Copy Center, 18 Decatur Street SE (on the first floor of One Park Place South).

Podcasts, Screenings and Activities
In addition to readings, some weeks’ assignments will include listening to podcasts, screening films and TV shows, and visiting locations around Atlanta.

Twitter Feed
Relevant news and commentary will be shared with the class via the Twitter hashtag #cultstud. Feel free to respond to tweets or post your own.
Schedule

1/12    The Politics of Culture
In-class screening: Barbie Nation

1/19    Culture and Power
Graeme Tuner, British Cultural Studies: An Introduction: Introduction, Chapter 1
Karl Marx, excerpts from The German Ideology

http://www.marxists.org/archive/marx/works/1845/german-ideology/ch01a.htm;

http://www.marxists.org/archive/marx/works/1845/german-ideology/ch01b.htm

Theodor Adorno and Max Horkheimer, “The Culture Industry: Enlightenment
as Mass Deception”

http://www.icce.rug.nl/~soundscapes/DATABASES/SWA/Some_writings_of_Adorno.shtml

Walter Benjamin, “On the Concept of History”

http://www.sfu.ca/~andrewf/CONCEPT2.html

Watch or listen to Reading Marx’s Capital with David Harvey, Class 1: “Introduction”

http://davidharvey.org/2008/06/marxs-capital-class-01/

Watch or listen to Paul Fry’s Literary Theory, Class 17: “The Frankfurt School of
Critical Theory”

http://itunes.apple.com/us/podcast/17-the-frankfurt-school-critical/id341652579?i=63753382

1/26    Hegemony and Resistance
Turner, Chapters 2-7, Conclusion
Louis Althusser, “Ideology and Ideological State Apparatuses”

http://www.marxists.org/reference/archive/althusser/1970/ideology.htm

Antonio Gramsci, “Hegemony, Intellectuals and the State” (CP)
Stuart Hall, “Encoding/Decoding” (CP)

2/2    Cynicism and Utopia
Slavoj Zizek, excerpt from The Sublime Object of Ideology (CP)
Fredric Jameson, “Reification and Utopia in Mass Culture,” (CP)
Thomas Frank, “New Consensus for Old” (CP)
Richard Dyer, “Entertainment and Utopia” (CP)
Ted Friedman, “Introduction,” Electric Dreams

http://www.tedfriedman.com/electricdreams/2005/02/introduction.php

Michael Berube, “What’s the Matter with Cultural Studies,”

http://chronicle.com/article/Whats-the-Matter-With/48334/

Watch or listen to Paul Fry’s Literary Theory, Class 18: “The Political Unconscious”

http://itunes.apple.com/us/podcast/18-the-political-unconscious/id341652579?i=63753375

2/9    Audience and Gender
Janice Radway, Reading the Romance
Go to a bookstore, buy a romance novel, and read it.

2/16    Postfeminisms
Susan Douglas, The Rise of Enlighted Sexism

2/23    Communicative Capitalism
Jodi Dean, Democracy and Other Neoliberal Fantasies

3/1    No class – spring break

3/8    Fantasy
Stephen Duncombe, Dream: Re-imagining Progressive Politics in an Age of Fantasy

3/15    Play
Jane McGonigal, Reality Is Broken: Why Games Make Us Better and How They
Can Change the World

3/22    Science
Bruno Latour, On the Modern Cult of the Factish Gods

3/29    Myth
Janice Hocker Rushing & Thomas S. Frentz, Projecting the Shadow: The Cyborg Hero
in American Film
Watch Blade Runner

4/5    Mysticism
Jeffrey Kripal, Mutants and Mystics: Science Fiction, Superhero Comics,
and the Paranormal

4/12    Research Presentations
No reading

4/19    Research Presentations/Party
No reading

Assignments

The class assignments add up to total of 100 possible points. Your final grade for the class is determined by adding up your grades for each assignment, adjusting for attendance, then applying the final number to the following scale:

A+    100-98        B+    89-88        C+    79-78        D    69-65
A     97-93        B    87-83        C    77-70        F    64-0
A-    92-90        B-    82-80

I. Theorist Discussion – Comm 6160: 15% of final grade; Comm 8690: 10% of final grade
You will lead, with a group, a 30-45 minute discussion of one of the theorists covered in the opening weeks of class. One group member should present a brief (5 minute) biographical introduction, incorporating video clips of the author if available. Each other member should introduce a contemporary media example and suggest how the author’s ideas could be applied to the text. Note: it is not necessary to summarize the reading beyond a brief 1-2 sentence statement of its key arguments. Further exegesis will be developed in lecture and class discussion. The choice of theorists includes: Adorno, Benjamin, Althusser, Gramsci, Hall, Zizek, Jameson and Frank.

II. Book Discussion – 6160: 25% of final grade; 8690: 20% of final grade
You will lead, with a group, discussion of one assigned book. To prepare for the discussion of the reading, research these questions to put the reading in a broader context:

What is the author’s background? What discipline is the author trained in? What else has s/he written? In which journals has s/he published?

What was the reception of the book? How was the book reviewed? What criticisms have been made of the author’s work? How has the author responded? Whom has the author influenced?

Then, meet with your group to prepare for a class discussion. Don’t bother summarizing the work. Rather, concentrate on how the work relates to the key questions we’ll be asking all semester. In addition to the research topics, other subjects for discussion should include:

Methodology: What research methods does the author use? (Possibilities include textual analysis, ethnography, historical research, quantitative social science, etc.) How does the author approach and justify this methodology? What are the advantages and limitations of this methodology?

Theoretical debates: In what theoretical debates does the work intervene? Where does the author stand? Whom does the author criticize? How does this work move the debate forward?

Example of Analysis: Pick one media example that’s either directly addressed by the author, or that can be illuminated by applying the author’s ideas. Show a representative sample from the text (any clip should be no more than 5 minutes). Discuss how the author would (or does) interpret the example. What are the strengths and limitations of this interpretation? What alternate interpretations are possible?

(You don’t need to organize your discussion in the order listed above. It may help to present the example up front, to ground your discussion of methodology and theory. It’s often also a good icebreaker to begin discussion by going around the room, asking everybody to answer a specific question related to their response to the book.)

III. Outside reading presentation – 8690 only: 10% of grade
Doctoral students will read one additional book and give a short (10-15 minute) presentation on the work to the class, summarizing the book’s key arguments, the critical response to the book, and how its ideas relate to the themes of the course. A list of suggested readings will be distributed separately.

IV. Final Project – 50% of final grade
Option 1: Write a paper on a subject relating to the politics of popular culture. 6160: 12-15 pages. 8690: 18-25 pages. Doctoral work will be expected to meet a higher standard of theoretical sophistication.

Option 2: Produce a creative work which engages some of the ideas of the class. The project can be a short film, a screenplay, or a new media work. Along with the project, include a short paper relating your work to ideas from the class. 6160: 3-5 pages; 8690: 8-10 pages. Doctoral work will be expected to meet a higher standard of theoretical sophistication.

For either option, the deadlines are the same:
A one-page prospectus is due February 23. I will schedule individual meetings with you to discuss the prospectus.
You will give a short (10 minute) presentation of your research project on either April 12 or April 19.
The final project is due April 26.

V. Attendance Adjustment
As Woody Allen put it, “80 percent of success is showing up.” It’s less than that in this formula, but the bottom line is that you can’t contribute to the class if you’re not there. You’re allowed one unexcused absence for the semester. After that, each unexcused absence subtracts one point from your grade total. Excused absences include medical and family emergencies. You will be expected to schedule any employment responsibilities around this class, or accept the consequences of missed classes for your grade. If you do need to miss a class, please contact me ahead of time, and make arrangements to catch up on missed material.

Policies

Office Hours
Office hours are by appointment. I’m usually available to meet before and after every class.

Incompletes
Incompletes may be given only in special hardship cases. Incompletes will not be used merely for extending the time for completion of course requirements.

Assessment
Your constructive assessment of this course plays an indispensable role in shaping education at Georgia State. Upon completing the course, please take time to fill out the online course evaluation.

Disability
Students who wish to request accommodation for a disability may do so by registering with the Office of Disability Services. Students may only be accommodated upon issuance by the Office of Disability Services of a signed Accommodation Plan and are responsible for providing a copy of that plan to instructors of all classes in which accommodations are sought.

Changes to the Syllabus
This syllabus provides a general plan for the course. Deviations may be necessary.

Marx, Jung & Yoda: The Dialectics of The Force

Here’s a talk about Star Wars and myth that I gave last month  at the Academy of Religious Studies conference in San Francisco. Feedback is welcome – I’m in the process of turning this into the introduction to my book, Centaur Manifesto.

I’m really thrilled to be here at the AAR conference. This is the first time I have been to a conference in religious studies, and I want to admit right off the bat that I’m not a trained scholar in religious studies. My own background is in cultural studies, new media, and critical theory. But I have found more and more that in trying to understand contemporary American culture, it’s impossible to ignore spiritual themes, and that the theoretical models of cultural studies really don’t offer a lot of space to think through questions of spirituality. There are some good and legitimate reasons for this. The Marxist and Freudian hermaneutics of suspicion have been incredibly valuable in uncovering the ideological underpinnings of religious discourses, along with all other discourses. But I’ve come to conclude that they’re not enough to tell the whole story.  I’ve come to this conference because I think a theological turn – or, in psychoanalytic terms, a Jungian turn – can help cultural studies develop a richer vocabulary to talk about the numinous. And at the same time, I do have some hope that some of the ideas that have come out of my own field might be of use to religious studies as well.

I’d like to begin by giving a little context for how I came to this topic. My first book, Electric Dreams, looked at the cultural history of personal computers, and what I argue is that cyberculture in the 1980s and 90s became what I call a utopian sphere: a space to imagine different visions of the future beyond the boundaries of late capitalist ideology. I was inspired by the work of Fredric Jameson, particularly his groundbreaking essay “Reification and Utopia in Mass Culture.” Jameson argues that for popular culture texts to capture the imaginations of large audiences, they must include at least glimpses of a better world. But capitalist ideology represses and recontains these utopian impulses, channelling them into consumerism, cynicism, and alienated individualism. For Jameson, the goal of the critic is to rescue and expand upon the utopian visions that have been buried within what he calls The Political Unconscious.

After finishing my first book a few years ago, I began to look more closely at the popular culture of this past decade, and was surprised by what I found. Electric Dreams argued that science fiction was the most influential genre of the 1980s and 1990s, helping to invent and make sense of the transmediated universe that we all live in now. But in this past decade, there’s been a cultural shift that has paralleled the growth of transmedia. These days, I’d argue that it’s the genre of fantasy that has been the most influential to our culture, producing the biggest blockbusters (Harry Potter and Lord of the Rings), the most popular gamespaces (World of Warcraft), and, to my mind, the most interesting genre authors

Fantasy works differently than science fiction. Science fiction speaks in the register of science and technology. But the central trope of fantasy is magic – a mystical force beyond the boundraries of Englightenment rationality. If science fiction celebrates logos, fantasy is the genre of mythos. As Arthur C. Clarke points out, any technology sufficiently advanced beyond our own is indistinguishable from magic. In this sense, all science fiction is part of the larger fantastical, mythological tradition. It’s just that the technological gloss of SF provides a cover of rationality over its magical, mystical core. Lately, that cover seems to be slipping. The rise of popular fantasy, I’d suggest, reflects what Christopher Partridge calls The Re-Enchantment of the West, in a play on Max Weber’s famous description of modernity as “The Dis-Enchantment of the World.” The desires underlying many fantasy texts, then, are not only the visions of a more just and egalitarian post-capitalist society that Jameson identifies, but also repressed visions of the spiritual – of mytical, gnostic experience.

Now, it may seem strange to describe spirituality as a repressed subtext in American popular culture. After all, the US remains one of the most religious societies in the world, an ongoing repudiation of the secularization thesis. But I’d suggest that the mystical, gnostic sensiblity of popular fantasy is not prominently represented in the American public sphere. This is the argument religious studies scholar Jeffrey Kripal makes in his fascinating new study of comic books, Mutants and Mystics. Furthermore, the core audience for these texts – the kinds of geeks and techies like myself who attend the San Diego Comic Con and play MMORPGs – are exactly those whose everyday worlds are most structured by the capitalist technocratic rationality of binary codes and spreadsheets. In this context, the mystical vision of fantasy represents what Jung would call a compensatory myth – not, as classical ideology theory would have it, because it mystifies and justifies capitalism, but rather because, like a recurring dream, it points to a psychological need that is not being met – a potential transformation of the self, and of society, that challenges the illusion of a stable, complete ego.

In other words, there is a spiritual impulse that is repressed in technocratic postmodern American culture. But that human need does not go away. The return of the repressed shows up in our shared fantasies. Jorge Louis Borges suggested that the theological is a part of the fantastical genre.  I’d like to suggest the converse: that we consider popular fantasy as a form of folk theology.

Another inspiriation for my work, and for much of transmedia studies in general, has been Donna Haraway’s hugely influential 1986 essay, “A Manifesto for Cyborgs.” Haraway turned to the figure of the cyborg to argue that it offered a way to reimagine the intersection between the human and the machine, between nature and technology. She saw the cyborg as a figure who could challenge the presumptions of many on the Left at the time who saw technology as the enemy. Instead, she suggested that films like Blade Runner offerred ways to imagine reappropriating technological tools to empower the disnenfranchised. Haraway’s ideas, controversial in their time, have become a kind of common sense today; I don’t think technophobia on the Left is nearly the problem it was when she was discussing it. Instead, just as science fiction was dismissed by most of Haraway’s peers in the 1980s as escapism, today it is fantasy that is often dismissed as reactionary nostalgia. In fact, both the Lord of the Rings and Harry Potter movies first came out in the fall of 2001, shortly after 9/11, and many critics  argued that these films were so popular at this moment because they offer a safe, reassuring retreat into a fantasy world. I don’t think that’s completely wrong, but I don’t think it tells nearly the whole story. If in the 1980s what was needed was a cyborg manifesto, today what’s needed is what I call a centaur manifesto, a similar embrace of a liminal figure. The centaur is on the boundary between human and animal, between nature and culture, and even on the boundary between reality and fantasy, between the scientific world of everyday life and the fantastical world of mythology. Just as Haraway saw the cyborg as an inspiring figure to imagine how we could rework science fiction in new, more empowered ways, I think the centaur similarly can be that type of fantasy figure.

To flesh out the implications of this centaur manifesto, I’ll be turning now to a specific text. The movie I want to talk about might be a little surprising because at first glance we might presume it’s science fiction: Star Wars. Star Wars is on the precipice of science fiction and fantasy. It has spaceships and light sabers, but it’s also a story of a knight who rescues a princess. It begins like a fairy tale: “Long ago in a galaxy far, far away.” And most of all, it’s a world in which magic overcomes technology, as Luke turns off his computer and destroys the Death Star by trusting instead in the Force.

The formative religious experience of my childhood was Star Wars – certainly more so, I have to admit, than Hebrew School or my Bar Mitzvah. When Obi-Wan Kenobi told Luke, “The Force . . . is an energy field created by all living things. It surrounds us and penetrates us. It binds the galaxy together,” I could feel The Force tingle in my own fingertips. More than once I attempted to move objects with only the power of my mind. They never moved, but I can’t say I was ever disappointed – I think something in me moved, as I recognized that my mind and the outside world in were in some ways part of an indivisible whole. Years later, I would rediscover the flavor of those experiences when I began meditating regularly.

The power of The Force, I think, has a lot to do with the endurance of the Star Wars mythos, over three decades past the release of the first film. Star Wars was one of the first transmedia blockbusters, spawning books, comics, videogames, lunchboxes, and most lucratively, toys. All of these spinoffs meant that watching the movie was only the beginning of the experience – kids like me could move on to tell our own stories, as we did for all the years between 198tk and 1999 when no new films were being made.

The Force is a fictional construction, but at the same time it is a very powerful model for thinking about the numinous in our lives. In fact, its very fictional nature may be part of what has made it so resonant and lasting. In Jungian terms, we could say that for Star Wars fans, The Force is an archetypal image rather than the archetype itself. While there are a few people who mark ‘Jedi’ under religion on their census forms, most people don’t explicitly believe in the theology of Star Wars. Rather, they find Star Wars a set of metaphors that can help them conceive of their own sense of the spiritual or the numinous without feeling constrained by the doctrines of traditional religions. In this sense, Star Wars is one example of what Paul Heelas and Linda Woodhead call The Spiritual Revolution, in which more and more Westerners define themselves as spiritual rather than religious.

So, how does cultural studies theorize texts like Star Wars? In Convergence Culture, Henry Jenkins’ agenda-setting work on transmedia, Jenkins recognizes the influence of Joseph Campbell’s ideas about myth not only on Star Wars, but on the many other screenplays that have been inspired by Campbell’s Hero With a Thousand Faces. But Jenkins characterizes Campbell’s ideas in a very distinctive way. He writes: “Audience familiarity with this basic plot structure allows scriptwriters to skip over transitional or expository sequences, throwing us directly in the action.” In other words, Jenkins finds Campbell important as a structuralist who codified the generic expectations that make these heroic narratives easier to parse. But Jenkins passes over exactly what’s most important about myth to Campbell: the mystical. As Campbell put it: “Without the mystical, myth is just ideology.” For Campbell, as a Jungian, the hero’s journey is fundamentally about the descent into the unconscious to engage the numinous – what he calls “the mystery which is the ground of our being.”

So what would it mean to take the numinous more seriously in cultural studies? Is there a way to articulate spirituality within the set of ideas that have been so influential in cultural studies?

The circuit of culture is Paul du Gay’s very influential model of the five nodes through which every culural object passes. Where does the numinous fit in this model? Spirituality is certainly an aspect of personal identity. It’s also, as I’ve been arguing, a key theme of textual representation, even if remains as subtext. But I’d suggest the numinous – a vision of the transcendental – also informs the activities of production, consumption, and regulation. Another way to rework the circuit of culture is this:

[To come: image of a Mandala of Culture. Submissions welcome.]

Here is a Mandala of Culture, which transforms Du Gay’s two-dimentional circle into a three-dimensional sphere. It conceives of the numinous as the ground, the context in which all the circuit goes around. The numinous in itself is not directly accessible. In Jung’s terms, it is the realm of archetypes. It enters our world through the circuit of culture, where it becomes an object of representation, redefinition, and struggle. The circuit of culture is where archetype meets ideology.

I like Jung’s term “the numinous” because it locates the spiritual in the unconscious, the unrepresentable. We could also call this axis the sublime, or even Lacan’s Real – in some sense, I’d argue that all these terms are pointing to the same thing: that part of the humand experience beyond Enlightenment rationality.

[Note - this is the fuzziest, most speculative part of the talk. More to come in Centaur Manifesto.]

With this model in place, let’s turn back to Star Wars and ask how we might integrate the numinous into cultural studies. One place to start is to point out that Joseph Campbell was not George Lucas’s only guru. As I was doing research for this paper, I came across a series of fascinating talks by Alan Watts, who was a very influential popularizer of Zen Buddhism and Taoism in the 1950s, 60s, and 70s. During the period that George Lucas was writing Star Wars, Watts lived in the Bay area, speaking often at places like the Esalen Institute and on his weekly public radio show. The vocal, physical, and philosphical resemblance between Watts and Alec Guinness’s portrayal of Obi-Wan Kenobi is so unmistakeable that many fans have concluded that Watts was “the real Obi-Wan Kenobi.”

In this context, then, we can see the Force not only as a generalized religious metaphor, but also more specifically as an example of the popular transmission of Eastern spiritual ideas to the West in the second half of the Twentieth Century. But Lucas’s Force is not quite the same thing as the Tao. In Taoism, the model of yin and yang reflects the interdependence and interpenetration of all things. Dark and light depend on and need each other. One cannot exist without the other, just as any figure depends on the negative space of its background. In George Lucas’s version of the Force, while the language of dark and light remains, it’s reincorporated into a much more Western, Manichean vision of absolute good and evil. There is the light side of Obi-Wan and Luke, and there is the dark side of Darth Vader and The Emperor. So while on the one hand George Lucas brought a Taoist vision to the United States, on the other hand, in the process he robbed it of much of what makes it distinctive, complex and resonant. For this, it’s been justly criticized for validating Ronald Reagan’s attack on the Soviet Union as an “Evil Empire” in the 1980s, and George W. Bush’s similar demonization of an “Axis of Evil” two decades later.

Having said that, however, if we then begin to think about Star Wars as a transmediated text, what is significant not only its original texual representation, but also its reappropriation and reworking by its audiences. If we think of the cultural studies model of an active audience negotiating and resisting dominant codes, then we can see George Lucas’s original vision of the Force as only a first step towards a more complex, collectively produced theological vision.

I work in downtown Atlanta. Just up the block once a year is the Dragon Con annual convention where science fiction and fantasy fans come from all over the world to dress up as their favorite characters. The most popular characters, by far, are the Star Wars Storm Troopers. Every year the Storm Troopers parade down Peachtree Street. This may seem surprising: why, we may wonder, would so many fans want to dress up, not as heroes like Luke Skywalker or Obi-Wan Kenobi, but instead as part of the forces of darkness? The answer, I think, is that for Star Wars fans, the metaphysics of Star Wars are more complex than it is in Lucas’s original formulation. The dark side represents not simply evil, but the shadow side of our own personalities – the attraction towards violence, aggression, and power that we repress in our daily lives. The play space of the Dragon Con convention and the Star Wars transmedia universe provides a safe, delineated way to engage with that shadow side. And in the process, to create a more complex moral vision: to embrace and show sympathy for the devil.

What Star Wars fans are doing is what we could call vernacular theology: challenging Lucas’s dilution of Alan Watts’s Taoist vision, returning it to a more complex model that has kept the power of the Force alive after 35 years.

Renewal

A couple of weeks ago I attended a wonderful workshop put together by Depth Psychology Seminars, a group of Jungian therapists and artists. The weekend included both lectures and creative workshops – opportunities to move from theory to practice, in the form of what Jung called “active imagination,” and my Marxist colleagues might call “praxis.” I painted, acted, and wrote poetry for the first time in decades. It was a blast.

For the poetry workshop with Laura Hope-Gill, we were encouraged to write a poem inspired by the seven-stage process of alchemical transformation described in many  classical texts. Here’s what I came up with:

Renewal

I pick up my book manuscript
my notes, my files,
my hard drives, my flash drives,
my Moleskine, my legal pads,
my audio files, my video files,
my DVDs, my CDs, my CD-ROMs,
my email, my snail mail,
my files in the cloud.
I pile them to the sky in my big backyard
and drench them.

I pour water, but they won’t dissolve
so I break out the alcohol.
Turpentine and witch hazel,
then vodka and scotch.
The pile saturates and wilts,
the papers grow translucent, like tissue, then melt.
The circuits short out,
zeroes becoming ones,
ones becoming zeroes,
or maybe some other numbers the motherboards don’t know about.
Book bindings melt.
Plastic labels peel off circular slices of metal.
And then I toss in the match.

The wood fibers burble.
The plastic curls.
The metal melts.
The smoke rises.
My eyes sting and tear.

I take a big shopvac and suck it all up:
the ashes,
the smoke,
the plastic shining like melted candy,
the metal glimmering like mercury,
the data pouring down from the cloud in a rain of bits.
The shopvac explodes.

My lawn in scorched.
My neighbors are alarmed.
My cats are nonplussed.

Then Noisy comes out to take a look.
The Dude follows.
I even let Pilot Squeaky out, though she hasn’t promised to be good.
They sniff around the edges.
They scratch at the rubble like kitty litter.

Steam rises from the cooling pile.
Particles congeal into a nubbly slab.
Soft like Silly Putty.
Slick like river rocks.
Mottled like fake vomit.

Then the Dude backs up
with a dreamy look in his eyes
and with a squirt
baptizes it all.

Issues & Perspectives in Communication Theory, Fall 2011

Comm 6010, Fall 2011
Class: Tuesdays 4:30-7:00 PM, 1020 One Park Place South
Office: 738 One Park Place South
email: ted@tedfriedman.com
website: http://www.tedfriedman.com
Twitter: http://www.twitter.com/tedfriedman

Course Description

Communication is a wide-ranging field encompassing the study of speech, journalism, film, television, video games, the internet, and every other medium through which people exchange information. Scholars bring an array of approaches to their work, from historical digging to quantitative data collection to ethnographic interviews to textual analysis. And they address a broad range of issues, from aesthetics to psychology to politics and beyond.

Communication is less a single discipline than an interdisciplinary meeting ground. At the same time, a series of key conversations runs across all these varied areas of study. This course is designed to help new Communication M.A. students get their bearings in this rich, complex field, as you begin your graduate study. It will introduce you to the ideas, arguments, and ongoing questions which organize our field.

Readings

The course-pack for this class is sold by Bestway Copy Center, 18 Decatur Street SE (on the first floor of One Park Place South).  Additional optional readings will be shared via the Twitter hashtag #commtheory.

Class Schedule

8/23    Introduction

8/30    Communication and Culture
James Carey, “A Cultural Approach to Communication,” Communication as Culture (London: Routledge, 1992): 13-36:

http://www3.niu.edu/acad/gunkel/coms465/carey.html

Clifford Geertz, “Deep Play: Notes on the Balinese Cockfight”:

http://hypergeertz.jku.at/HyperGeertz-1970-1979.htm

Walter Benjamin, “The Work of Art in the Age of Mechanical Reproduction”:

http://godsaveprint.files.wordpress.com/2009/01/mechanicalrepro1.pdf

Ted Friedman, “Introduction,” Electric Dreams: Computers and American Culture (NYU, 2005): http://www.tedfriedman.com/electricdreams/2005/02/introduction.php

9/6    New Media
Henry Jenkins, “Quentin Tarantino’s Star Wars? Digital Cinema, Media Convergence, and Participatory Culture”: http://web.mit.edu/cms/People/henry3/starwars.html
Chris Anderson, “The Long Tail,” Wired 12.10 (October 2004):

http://www.wired.com/wired/archive/12.10/tail.html

Marcus Boon, “Introduction” and “What Is Copying?” In Praise of Copying (Harvard UP, 2010), 1-40: http://www.hup.harvard.edu/features/boon/
Ted Friedman, “The Rise of the Simulation Game,” Electric Dreams: Computers and American Culture (NYU, 20005): http://tedfriedman.com/electric-dreams/electric-dreams-chapter-six-the-rise-of-the-simulation-game/

9/13    Narrative and Genre
Walter R. Fisher, “Narrative as a Human Communication Paradigm: The Case of Public Moral Argument,” Communication Monographs 51 (1984): 1-23.
Hayden White, “The Question of Narrative in Contemporary Historical Theory,” The Content of the Form: Narrative Discourse and Historical Representation (Baltimore: Johns Hopkins University Press, 1987): 26-57.
Thomas Schatz, “Film Genre and the Genre Film,” Hollywood Genres: Formulas, Filmmaking, and the Studio System (New York: McGraw-Hill, 1981): 14-41.

9/20    Semiotics
Kaja Silverman, “From Sign to Subject, A Short History,” The Subject of Semiotics (New York: Oxford University Press, 1983): 3-53.
Jonathan Culler, “Saussure’s Theory of Language,” Ferdinand de Saussure, rev. ed. (Ithaca: Cornell University Press, 1986): 27-64.
Christian Metz, “Some Points in the Semiotics of the Cinema,” in Gerald Mast, Marshall Cohen, and Leo Braudy (eds.), Film Theory and Criticism: Introductory Readings, 4th ed. (New York: Oxford University Press, 1992), 168-178.

9/27    Ideology
Karl Marx and Friedrich Engels, “The Ruling Class and the Ruling Ideas,” in Durham and Kellner (eds.), Media and Cultural Studies: Key Works (Malden, MA: Blackwell, 2001): 39-42.
Raymond WIlliams, “Base and Superstructure in Marxist Cultural Theory,” in Durham and Kellner (eds.), Media and Cultural Studies: Key Works (Malden, MA: Blackwell, 2001), 152-165.
Theodor Adorno and Max Horkheimer, “The Culture Industry: Enlightenment as Mass Deception”:

http://www.icce.rug.nl/~soundscapes/DATABASES/SWA/Some_writings_of_Adorno.shtml

Roland Barthes, “Myth Today,” Mythologies (New York: Hill and Wang, 1972), 109-159.

10/4    Hegemony and Resistance
Stuart Hall, “Encoding, Decoding,” in Simon During (ed.), The Cultural Studies Reader (New York: Routledge, 2007), 90-103.
Celeste Condit, “Hegemony in a Mass-Mediated Society: Condordance About Reproductive Technologies,” Critical Studies in Mass Communication 11 (1994): 205-230.
Dana Cloud, “Hegemony or Concordance? The Rhetoric of Tokenism in ‘Oprah’ Winfrey’s Rags-to-Riches Biography,” Critical Studies in Mass Communication 13 (1996): 115-137.
Celeste Condit, “Hegemony, Condordance and Capitalism: Reply to Cloud,” Critical Studies in Mass Communication 13 (1996): 382-384.
Dana Cloud, “Concordance, Complexity and Conservatism: Rejoinder to Condit,” Critical Studies in Mass Communication 14 (1997): 193-97.
Celeste Condit, “Clouding the Issues? The Ideal and the Material in Human Communication,” Critical Studies in Mass Communication 14 (1997): 197-200.
Research proposals due

10/11    The Public Sphere
Jurgen Habermas, “The Public Sphere: An Encyclopedia Article,” in Durham and Kellner (eds.), Media and Cultural Studies: Key Works (Malden, MA: Blackwell, 2001): 102-107.
Phaedra Pezzulo, “Resisting ‘National Breast Cancer Awareness Month’: The Rhetoric of Counterpublics and their Cultural Performances,” Quarterly Journal of Speech 89 (2003): 345-365
Bent Flyvbjerg, “Habermas and Foucault: Thinkers for Civil Society?” British Journal of Sociology 49.2 (June 1998): 210-233:

http://flyvbjerg.plan.aau.dk/CIVSOC5%200PRINTBJS.pdf

10/18    Psychoanalysis
Kaja Silverman, “The [Semiotic] Subject in Freud and Lacan,” The Subject of Semiotics (New York: Oxford University Press, 1983), 126-193.
Barbara Creed, “Film and Psychoanalysis,” in John Hill and Pamela Gibson (eds.), The Oxford Guide to Film Studies (New York: Oxford University Press, 1998), 77-90.
Janice Hocker Rushing and Thomas S. Frentz, “Integrating Ideology and Archetype in Rhetorical Criticism,” The Quarterly Journal of Speech 77 (1991): 385-406.
Ted Friedman, “Jung and Lost,” Flow 9.12 (May 2009):

http://flowtv.org/2009/05/jung-and-lost-ted-friedman%C2%A0%C2%A0georgia-state-university-atlanta%C2%A0%C2%A0/

10/25    Gender
Ann Brooks, “Postfeminist Variations within Media and Film Theory,” Postfeminisms: Feminism, Cultural Theory and Cultural Forms (London: Routledge, 1997): 163-188.
Judith Butler, “Preface (1999)” and “Preface (1990),” Gender Trouble (New York: Routledge, 1999), vii-xxxiii.
Alexander Doty, “There’s Something Queer Here,” Making Things Perfectly Queer (Minneapolis: University of Minnesota Press, 1993): 1-16.

11/1    Race and National Identity
Michael Omi & Howard Winant, “Racial Formation,” Racial Formation in the United States (New York: Routledge, 1994): 53-76.
Benedict Anderson, Imagined Communities chapters 1-3 (New York: Verso, 1983), 1-46.
Arjun Appadurai, “Disjunctures and Difference in the Global Cultual Economy,” Modernity at Large (Minneapolis: University of Minnesota Press, 1996), 27-47.

11/8    Postmodernity, Posthumanism and Transhumanism
Fredric Jameson, “The Cultural Logic of Late Capitalism,” Postmodernism, or, The Cultural Logic of Late Capitalism (Duke UP, 1990), 1-52.
Donna Haraway, “A Cyborg Manifesto: Science, Technology , and Socialist-Feminism in the Late Twentieth Century,” Simians, Cyborgs and Women (Routledge, 1990), 149-181, 243-249.
David Abram, “The Ecology of Magic,” The Spell of the Sensuous: Perception and Language in a More-Than Human World (Vintage, 1997):

http://www.primitivism.com/ecology-magic.htm

David Abram, “Language and the Ecology of Sensuous Experience: An Essay with an Unconstructive Footnote”: http://www.aislingmagazine.com/aislingmagazine/articles/TAM33/monotheism/DavidAbram.html
Ted Friedman, “The Politics of Magic,” Scope 14 (June 2009):

http://www.scope.nottingham.ac.uk/article.php?issue=14&id=1138

Ted Friedman, “Vertigo,” Flow 10.08 (September 19, 2009):

http://flowtv.org/2009/09/vertigoted-friedman-georgia-state-university/

11/15    No reading – research presentations begin

11/22    Thanksgiving Break – no class

11/29    No reading – research presentations continue/party at Ted’s house

Final papers due 12/6

Assignments

The class assignments add up to total of 100 possible points. Your final grade for the class is determined by adding up your grades for each assignment, adjusting for attendance, then applying the final number to the following scale:

A+    100-98        B+    89-88        C+    79-78        D    69-65
A     97-93        B    87-83        C    77-70        F    64-0
A-    92-90        B-    82-80

I. Co-lead discussions of three readings– 15% of final grade for each reading (45% total)
You will sign up to co-lead discussions of three readings over the course of the semester. The discussion of each reading will be co-led by two students. One leader is responsible for presenting background information on the author(s) and the article. For that presentation, you should research the author’s background, and survey the influence of the essay via http://scholar.google.com. If available, incorporate a short video clip of the author speaking. The second leader is responsible for introducing a contemporary media example, and suggesting how the article’s ideas might be applied to the example. Together, the leaders should prepare a short 1-page summary of the key facts about the author(s), article, and media example. Note: it is not necessary to summarize the article beyond brief 1-2 sentence statements of its key arguments. Further exegesis will be developed in lecture and class discussion.

II. Final Paper – 55% of final grade
Write a 15-20 page paper applying one or more theoretical approaches from the class to an object of study in your area. For example, you might develop a semiotic analysis of a news program, a psychoanalytic reading of a film, or a Marxist analysis of a political speech. You should demonstrate your understanding of important concepts and terms, and you should use the concepts to provide new insight into the object you’re examining.

• A one-page proposal is due October 11. I will schedule individual meetings
with you to discuss the proposal.
• You will give a short (10 minute) presentation of your research project on November 15 or 29.
• The final project is due December 6.

III. Attendance Adjustment
As Woody Allen put it, “80 percent of success is showing up.” It’s less than that in this formula, but the bottom line is that you can’t contribute to the class if you’re not there. You’re allowed one unexcused absence for the semester. After that, each unexcused absence subtracts one point from your grade total. Excused absences include medical and family emergencies. You will be expected to schedule any employment responsibilities around this class, or accept the consequences of missed classes for your grade. If you do need to miss a class, please contact me ahead of time, and make arrangements to catch up on missed material.

Policies

Academic Honesty
The university’s policy on academic honesty is published in On Campus: The Undergraduate Co-Curricular Affairs Handbook, available online at http://www.gsu.edu/~wwwcam. The policy prohibits plagiarism, cheating on examinations, unauthorized collaboration, falsification, and multiple submissions. Violation of the policy will result in failing the class, in addition to disciplinary sanctions.

The Internet makes it easy to plagiarize, but also easy to track down plagiarism. Bottom line: Don’t plagiarize. It’s wrong, and it’s not worth it. There’s always a better way. Cite all your sources, put all direct quotations in quotation marks, and clearly note when you are paraphrasing other authors’ work.

Incompletes
Incompletes may be given only in special hardship cases. Incompletes will not be used merely for extending the time for completion of course requirements.

Changes to the Syllabus
This syllabus provides a general plan for the course. Deviations may be necessary.

Course Evaluation
Your constructive assessment of this course plays an indispensable role in shaping education at Georgia State University.  Upon completing the course, please take the time to fill out the online course evaluation.