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Crossroads in Cultural Studies Conference 14-17th December 2016 Program Index

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political statements and opportunists can capitalize on these for publicity and popularity. The ambiguous<br />

policy of “No Support, No Oppression, No Advocacy” for queer social movements seems to symbolize official<br />

permission for queer liberation <strong>in</strong> Ch<strong>in</strong>a, and a number of queer songs have been released, but the dual<br />

logics of avant-gardism and commercialism <strong>in</strong> queer representation control the structure of ambiguity and<br />

ma<strong>in</strong>ta<strong>in</strong> a heteronormative politics and social order beneath a flamboyant queer visuality.<br />

Keewoong Lee Liv<strong>in</strong>g Home Abroad: Deterritorialized Musical Practices of Western Migrants and Production of<br />

Cosmopolitan <strong>Cultural</strong> Space <strong>in</strong> Korea<br />

The Hongdae area <strong>in</strong> Seoul has been the epicenter of Korean <strong>in</strong>die music. However, it has often been<br />

neglected that the Hongdae <strong>in</strong>die community has been a product of translocal cultural exchange. In<br />

particular, western migrants have been important agents <strong>in</strong> the mak<strong>in</strong>g of the community, at first as clubgoers,<br />

sidemen <strong>in</strong> Korean-led bands or their friends. Lately, however, their <strong>in</strong>volvement <strong>in</strong> the scene became<br />

deeper and more central. There emerged all-expat or expat-led bands, expat-run record labels and live<br />

venues, expat event organizers, bloggers and music crews. This rapidly expand<strong>in</strong>g network is creat<strong>in</strong>g a new<br />

scene and chang<strong>in</strong>g cultural geography of the neighborhood. This paper traces how and why this change<br />

came about; what forces were <strong>in</strong> play <strong>in</strong> its happen<strong>in</strong>g; and what effects it produces. Based on <strong>in</strong>-depth<br />

<strong>in</strong>terview, this paper argues that it produces a cosmopolitan space where new rules, aesthetics and<br />

sensibilities are be<strong>in</strong>g made.<br />

4G<br />

Collective urban practices (Chair, Karma Chah<strong>in</strong>e)<br />

Åsa Bäckström* & Karen Nairn* Sweden’s gender (<strong>in</strong>)equalities: how young women skateboarders materialise<br />

fem<strong>in</strong><strong>in</strong>ity <strong>in</strong> public space<br />

Sweden prides itself as a country where young women can enjoy gender equality. Yet many young women<br />

skateboarders experience harassment <strong>in</strong> public spaces. Draw<strong>in</strong>g from a sensory ethnography, and <strong>in</strong>spired<br />

by the material turn <strong>in</strong> the social sciences, we analyse how women skateboarders experience the material<br />

environments of urban public space, while pay<strong>in</strong>g attention to the social and cultural context of Sweden. The<br />

urban environment with its smooth marble or rough asphalt surfaces, its alarm<strong>in</strong>g sounds and t<strong>in</strong>gl<strong>in</strong>g<br />

smells, shapes the experience of skateboard<strong>in</strong>g and the construction of fem<strong>in</strong><strong>in</strong>ity. The construction of<br />

fem<strong>in</strong><strong>in</strong>ity is also shaped by a social and cultural context that assumes “gender equality” is secure. This paper<br />

contributes new empirical f<strong>in</strong>d<strong>in</strong>gs on what it means to skateboard <strong>in</strong> public spaces as a gendered m<strong>in</strong>ority,<br />

and adds to the debate on how a material fem<strong>in</strong>ist theory might be developed without overlook<strong>in</strong>g the<br />

significance of social and cultural contexts.<br />

Nikhil Thomas Titus<br />

Mumbai<br />

Infrastructure, C<strong>in</strong>ema and the City: Migrant narratives, democracies and the film ecology of<br />

C<strong>in</strong>ema and the city of Mumbai are undergo<strong>in</strong>g a process of gentrification <strong>in</strong> its <strong>in</strong>frastructures and<br />

correspond<strong>in</strong>g narratives. When a few crim<strong>in</strong>als were traced to video parlours <strong>in</strong> Mumbai, the police decided<br />

that bann<strong>in</strong>g video parlours was a solution to the problem. The prolific coverage that such cases receive <strong>in</strong><br />

the “break<strong>in</strong>g news” culture of today, comb<strong>in</strong>ed with middle class morality convey an image of<br />

perverseness. Under the guise of <strong>in</strong>frastructure development for a modern cityscape, the cultural<br />

ostracisation comb<strong>in</strong>ed with neo-liberal development ideologies, result <strong>in</strong> certa<strong>in</strong> forms be<strong>in</strong>g kept out of<br />

the m<strong>in</strong>dscapes of the burgeon<strong>in</strong>g elite, also <strong>in</strong> mass scale displacements of marg<strong>in</strong>alized populations unable<br />

108

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