Crossroads in Cultural Studies Conference 14-17th December 2016 Program Index
Crossroads-2016-final-draft-program-30-Nov
Crossroads-2016-final-draft-program-30-Nov
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
Krist<strong>in</strong>a Gottschall<br />
Black (girl) power?: Indigenous girls com<strong>in</strong>g-of-age <strong>in</strong> Australian c<strong>in</strong>ema<br />
Th<strong>in</strong>k<strong>in</strong>g of films from the Australian context as collective knowledges, memories and pedagogies, this paper<br />
looks across 15 films from 1955 to the present day about Indigenous girls and young women. I consider<br />
<strong>in</strong>tersect<strong>in</strong>g concepts <strong>in</strong>clud<strong>in</strong>g, Indigeneity, age, gender, sexuality, rurality and affect <strong>in</strong> the mak<strong>in</strong>g of these<br />
Indigenous girls, to th<strong>in</strong>k about cultural understand<strong>in</strong>gs of Indigenous girls com<strong>in</strong>g-of-age. I argue that<br />
popular cultural representations of Indigenous girls com<strong>in</strong>g-of-age are different to non-Indigenous girls’<br />
com<strong>in</strong>g-of age, and explore why this might be. Mobilis<strong>in</strong>g work over the last decade on Girlhood and<br />
contemporary fem<strong>in</strong><strong>in</strong>ities, I argue that what is made possible and impossible for Indigenous girlhood <strong>in</strong> this<br />
context are the results of dual contemporary projects - a “decolonis<strong>in</strong>g the screen” and “girl-power”.<br />
Monique Mulholland “The pathological native” versus “the good white girl”: an analysis of race and colonialism <strong>in</strong><br />
two Australian porn panics<br />
Two examples of “porn anxiety” have surfaced <strong>in</strong> Australia recently. The first of these is the Northern<br />
Territory Emergency Response (NTER) <strong>in</strong>tervention <strong>in</strong>to 73 Aborig<strong>in</strong>al communities, <strong>in</strong>stigated by the Liberal<br />
Coalition Government <strong>in</strong> 2007. A key measure of the NTER is a blanket ban on pornography <strong>in</strong> these<br />
communities. The second case refers to panics about pornification, concerned about the porno-saturation of<br />
young people”s cultural worlds. In both cases, a straightforward connection is made between children,<br />
pornography and harm. However, the “problem” is constructed <strong>in</strong> very different terms. Address<strong>in</strong>g a gap <strong>in</strong><br />
the literature, this paper explores connections between race, colonialism and pornography. I unpack how<br />
“pornography, fear and young people” is <strong>in</strong>cited <strong>in</strong> each case, how the problem is differently constructed <strong>in</strong><br />
racialized terms, and how solutions to the problem are framed. I argue that the porn panics under<br />
exam<strong>in</strong>ation are viewed through historically persistent racialized and coloniz<strong>in</strong>g discourses—<strong>in</strong> the NTER<br />
case, a particular racialized child becomes the focus, <strong>in</strong> ways that entrench colonial constructions of the<br />
pathological and degenerate other. In pornification panics, while fears are couched <strong>in</strong> terms of a general<br />
unraced child, anxieties rest on secur<strong>in</strong>g the goodness of the white middle-class girl.<br />
8F<br />
Fashion’s Image: Haunt<strong>in</strong>g, Obsession and Fantasy (Chair, Karen de Perthuis)<br />
While a fashion garment may be showcased only once or twice, its image often undergoes a wide circulation, <strong>in</strong><br />
which the garment is transformed from physical object to perceptual trace. L<strong>in</strong>ger<strong>in</strong>g as spectral representation of<br />
what once was, the image becomes, <strong>in</strong> time, the only remnant of the garment’s existence. The photograph of the<br />
garment attests to the memory of its reality, confirm<strong>in</strong>g “that the th<strong>in</strong>g has been here” (Barthes 2009, p.76).<br />
Immortalised <strong>in</strong> an image, the garment is suspended between presence and absence, serv<strong>in</strong>g as a prompt to<br />
imag<strong>in</strong><strong>in</strong>g, remembrance, or long<strong>in</strong>g, consequently becom<strong>in</strong>g as much of a th<strong>in</strong>g as the garment itself. Similarly, the<br />
emotive response elicited by the fashion image can be just as haunt<strong>in</strong>g as the experiential memories we have of<br />
actual garments. This session explores the imag<strong>in</strong>ative, spectral dimension of aesthetic experience that fashion’s<br />
image both memorialises and engenders.<br />
Rosie F<strong>in</strong>dlay<br />
You Can’t Lose Someth<strong>in</strong>g You Never Had: Long<strong>in</strong>g and the fashion photograph<br />
There are a select few fashion images impr<strong>in</strong>ted <strong>in</strong> my memory. At first casually encountered, they have<br />
come to haunt me, what they depicted ever beyond my grasp yet dist<strong>in</strong>ctly remembered. More powerful<br />
than mere remembrances of images once seen, recall<strong>in</strong>g these photographs- and, more significantly, the<br />
garments they depicted – elicits a long<strong>in</strong>g not unlike unrequited love. In the case of each, my impulse is<br />
impossible: I have borne these images for years, dur<strong>in</strong>g which time I have never seen any of the pictured<br />
200