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
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Joanna Elfv<strong>in</strong>g-Hwang Geriatric Romcoms: Age<strong>in</strong>g and Romance <strong>in</strong> South Korean Romantic Comedy Films<br />
Joanna Elfv<strong>in</strong>g-Hwang’s paper discusses the “geriatric turn” <strong>in</strong> recent South Korean romantic comedy films.<br />
The rapidly age<strong>in</strong>g society is one of the most press<strong>in</strong>g social and economic issues <strong>in</strong> contemporary Korea,<br />
and also one that is often treated with a mix of anxiety and benevolent concern <strong>in</strong> ma<strong>in</strong>stream media. These<br />
representations have actively posited the elderly and their age<strong>in</strong>g bodies as “unproductive Others” (de<br />
Beauvoir 1970), undesired and cast outside ma<strong>in</strong>stream society’s concerns and priorities. This paper<br />
discusses the ways <strong>in</strong> which recent Korean romantic comedy films, a genre which has hitherto been seen as<br />
<strong>in</strong>congruous to age<strong>in</strong>g, has recently emerged as a discursive space to contest hegemonic assumptions about<br />
age<strong>in</strong>g as a process of <strong>in</strong>evitable process of decl<strong>in</strong>e and lonel<strong>in</strong>ess. The way <strong>in</strong> which discourses around<br />
appearance are utilised <strong>in</strong> these c<strong>in</strong>ematic representations po<strong>in</strong>t to the existence of age-specific and<br />
aspirational notions of romantic love <strong>in</strong> ways that problematise prevail<strong>in</strong>g negative stereotypes about lives<br />
of older adults <strong>in</strong> South Korea.<br />
2F<br />
Cultures, subcultures, and social mean<strong>in</strong>g (Chair, Alice O’Grady)<br />
Tim Highfield<br />
Smashed mouths: Internet cultures and the embrace and subversion of nostalgia<br />
Nostalgia and popular culture are <strong>in</strong>tr<strong>in</strong>sically l<strong>in</strong>ked, through representations of the past and adaptations of<br />
older, familiar cultural texts for new contexts. Onl<strong>in</strong>e, cultural nostalgia features <strong>in</strong> user-created digital<br />
content, from memes to spoof trailers, mash-ups, and fan fiction. This paper exam<strong>in</strong>es how cultural nostalgia<br />
<strong>in</strong>forms and is <strong>in</strong>verted by <strong>in</strong>ternet cultures. Onl<strong>in</strong>e content plays on popular tastes and familiarity with<br />
texts, but may also critique or mock a common cultural canon. The research uses as a case study the mashup<br />
albums Mouth Sounds and Mouth Silence by Neil Cicierega (both released <strong>in</strong> 20<strong>14</strong>). Both albums put<br />
emphasis on songs and other popular culture once ubiquitous but s<strong>in</strong>ce derided (e.g. the band Smash<br />
Mouth). The albums represent an extension of practices of remix<strong>in</strong>g, distort<strong>in</strong>g, and play<strong>in</strong>g with exist<strong>in</strong>g<br />
work, but also a subversion of nostalgia and of cultural tastes, creat<strong>in</strong>g new content that challenges<br />
<strong>in</strong>terpretations of popular, cultural nostalgia.<br />
Shams Quader Forms of capital <strong>in</strong> the Dhaka metal scene<br />
This paper exam<strong>in</strong>es the metal scene <strong>in</strong> Dhaka, Bangladesh, and attempts to expla<strong>in</strong> how the resources<br />
crucial to its birth and cont<strong>in</strong>ued existence can be understood through Bourdieu’s different forms of capital.<br />
This local metal scene, which is part of a larger alternative music, is a youth-based male-dom<strong>in</strong>ated, noncommercial<br />
and non-professional music scene based on <strong>in</strong>ternational genres of metal, located <strong>in</strong> the unique<br />
urban socio-historic milieu of this postcolonial develop<strong>in</strong>g country. For this research, a total of fourteen<br />
participants <strong>in</strong>volved with this scene were <strong>in</strong>terviewed, supplemented by participant observation at local<br />
gigs and analysis of related texts. This local metal community revolves around the activities of primarily<br />
middle-class, part-time, male musicians who share particular economic, cultural and social resources that<br />
afford their participation <strong>in</strong> it. Economic and cultural capital <strong>in</strong>volves resources such as privileged upbr<strong>in</strong>g<strong>in</strong>g,<br />
ability to <strong>in</strong>vest time and money <strong>in</strong> such semi-professional activities like play<strong>in</strong>g and be<strong>in</strong>g <strong>in</strong>volved with<br />
metal music, cover<strong>in</strong>g costs of buy<strong>in</strong>g necessary gear like music <strong>in</strong>struments, amplifiers, multi-effect<br />
processors, microphones, etc., and learn<strong>in</strong>g <strong>in</strong>struments like guitar, bass and drums from music schools or<br />
professional music teachers. Be<strong>in</strong>g <strong>in</strong>volved with the local metal milieu also entails participat<strong>in</strong>g <strong>in</strong> shared<br />
spaces like jamm<strong>in</strong>g pads, record<strong>in</strong>g studios and small venues, hav<strong>in</strong>g access to English-language education,<br />
which <strong>in</strong> turn enables the understand<strong>in</strong>g of foreign music content as well as br<strong>in</strong>g<strong>in</strong>g together people with<br />
similar socio-economic and cultural backgrounds, and hav<strong>in</strong>g access to foreign cultures and music through<br />
record stores, travels, cable TV channels and the Internet. Of equal significance alongside such economic and<br />
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