Böcker i Cultural Frames, Framing Culture-serien

Representations of Joan of Arc have been used in the United States for the past two hundred years, appearing in advertising, cartoons, popular song, art, criticism, and propaganda. The presence of the fifteenth-century French heroine in the cinema is particularly intriguing in relation to the role of women during wartime. Robin Blaetz argues that a mythic Joan of Arc was used during the First World War to cast a medieval glow over an unpopular war, but that she only appeared after the Second World War to encourage women to abandon their wartime jobs and return to the home.In Visions of the Maid, Blaetz examines three pivotal films-Cecil B. DeMille's 1916 Joan the Woman, Victor Fleming's 1948 Joan of Arc, and Otto Preminger's 1957 Saint Joan-as well as addressing a broad array of popular culture references and every other film about the heroine made or distributed in the United States. Blaetz is particularly concerned with issues of gender and the ways in which Joan of Arc's androgyny, virginity, and sacrificial victimhood were evoked in relation to the evolving roles of women during war throughout the twentieth century.

The Beat Generation defined an experimental zeitgeist that endures to today. Yet left out of this picture are the Beat women, who produced a large body of writing from the 1950s through the 1970s and beyond. In Women Writers of the Beat Era, Mary Paniccia Carden gives voice to these female writers and demonstrates how their work redefines our understanding of "Beat".

The term "culture" has become ubiquitous in both academic and popular conversations, but its usefulness is a point of dispute. Taking the current shift from cultural studies to aesthetics as the latest form of this discussion, Eric Aronoff contends that in American modernism, the concepts of culture and of aesthetics have always been inseparable.

Traces the rise of National Geographic to cultural prominence, from its first publication of nude photographs in 1896 to the 1950s, when the magazine's trademark visual and textual motifs found their way into cartoon caricature, popular novels, and film, trading on the 'romance' of the magazine's distinctive visual fare.

Originally a euphemism for Princeton University's Female Literary Tradition course in the 1980s, "e;chick lit"e; mutated from a movement in American women's avant-garde fiction in the 1990s to become, by the turn of the century, a humorous subset of women's literature, journalism, and advice manuals. Stephanie Harzewski examines such best sellers as Bridget Jones's Diary The Devil Wears Prada, and Sex and the City as urban appropriations of and departures from the narrative traditions of the novel of manners, the popular romance, and the bildungsroman. Further, Harzewski uses chick lit as a lens through which to view gender relations in U.S. and British society in the 1990s. Chick Lit and Postfeminism is the first sustained historicization of this major pop-cultural phenomenon, and Harzewski successfully demonstrates how chick lit and the critical study of it yield social observations on upheavals in Anglo-American marriage and education patterns, heterosexual rituals, feminism, and postmodern values.

It's often said that we are what we wear. Tracing an American trajectory in fashion, Lauren Cardon shows how we become what we wear. Over the twentieth century, the American fashion industry diverged from its roots in Paris, expanding and attempting to reach as many consumers as possible, and became a tool for social mobility.

Establishing the "dandy" as a kind of shorthand for a diverse range of traits and tendencies, including gentlemanliness, rebelliousness, androgyny, theatricality, and extravagance, Len Gutkin traces Victorian aesthetic precendents in the work of the modernist avant-garde, the noir novel, Beatnik experimentalism, and the postmodern thriller.

We need look no further than Donald Trump's 2016 presidential campaign and victory for proof that early twentieth-century anxieties about individualism, race, and the foreign or intrusive "other" persist today. In Stranger America, Josh Toth tracks and delineates these anxieties in America's narrative media.

There is no shortage of iconic masculine imagery of the soldier in American film and literature-one only has to think of George C. Scott as Patton in front of a giant American flag, Sylvester Stallone as Rambo, or Burt Lancaster rolling around in the surf in From Here to Eternity. In Male Armor, Jon Robert Adams examines the ways in which novels, plays, and films about America's late-twentieth-century wars reflect altering perceptions of masculinity in the culture at large. He highlights the gap between the cultural conception of masculinity and the individual experience of it, and exposes the myth of war as an experience that verifies manhood.Drawing on a wide range of work, from the war novels of Ernest Hemingway, Norman Mailer, James Jones, and Joseph Heller to David Rabe's play Streamers and Anthony Swofford's Jarhead, Adams examines the evolving image of the soldier from World War I to Operation Desert Storm. In discussing these changing perceptions of masculinity, he reveals how works about war in the late twentieth century attempt to eradicate inconsistencies among American civilian conceptions of war, the military's expectations of the soldier, and the soldier's experience of combat. Adams argues that these inconsistencies are largely responsible not only for continuing support of the war enterprise but also for the soldiers' difficulty in reintegration to civilian society upon their return. He intends Male Armor to provide a corrective to the public's continued investment in the war enterprise as a guarantor both of masculinity and, by extension, of the nation.

A study of the advertising campaigns and marketing strategies launched by Kodak in the early years of snapshot photography. It demonstrates how these stand at the centre of a shift in American domestic life that goes deeper than technological innovations in cameras and film.

Considers fragments of experience recorded in oral histories and newspapers as well as those produced in twentieth-century novels, films, and television that reveal how the black body in pain functions as a rhetorical device and as political strategy. This book investigates America's love-hate relationship with black bodies in pain.

An examination of why the immense violence and suffering in the 20th century failed to arouse artistic and cultural expressions powerful enough to prevent their recurrence. By looking at the whole span of the century's writing on war, it provides a critique of art's ethical limitations.

The "century of trauma" produced writing at once saturated in political violence and complicated by the ethics of aesthetic representation. Stretching across genres and the globe, Terrible Beauty charts a course of aesthetic reconciliation between empathy and evil in the great literature of the twentieth century.

With the ascendancy of neoliberalism in American culture beginning in the 1960s, the political structures governing private lives became more opaque and obscure. This book argues that a new style of documentary art emerged to articulate the fissures between individual experience and reality in the era of finance capitalism.

During the twentieth century, the rise of the concept of Americanization-shedding ethnic origins and signs of "e;otherness"e; to embrace a constructed American identity-was accompanied by a rhetoric of personal transformation that would ultimately characterize the American Dream. The theme of self-transformation has remained a central cultural narrative in American literary, political, and sociological texts ranging from Jamestown narratives to immigrant memoirs, from slave narratives to Gone with the Wind, and from the rags-to-riches stories of Horatio Alger to the writings of Barack Obama. Such rhetoric feeds American myths of progress, upward mobility, and personal reinvention. In Fashion and Fiction, Lauren S. Cardon draws a correlation between the American fashion industry and early twentieth-century literature. As American fashion diverged from a class-conscious industry governed by Parisian designers to become more commercial and democratic, she argues, fashion designers and journalists began appropriating the same themes of self-transformation to market new fashion trends. Cardon illustrates how canonical twentieth-century American writers, including Edith Wharton, Theodore Dreiser, F. Scott Fitzgerald, Ernest Hemingway, and Nella Larsen, symbolically used clothing to develop their characters and their narrative of upward mobility. As the industry evolved, Cardon shows, the characters in these texts increasingly enjoyed opportunities for individual expression and identity construction, allowing for temporary performances that offered not escapism but a testing of alternate identities in a quest for self-discovery.

In her reading of detective fiction and passing narratives from the end of the nineteenth century forward, Jinny Huh investigates anxieties about race and detection. Adopting an interdisciplinary and comparative approach, she examines the racial formations of African Americans and Asian Americans not only in detective fiction (from Sherlock Holmes and Charlie Chan to the works of Pauline Hopkins) but also in narratives centered on detection itself (such as Winnifred Eaton's rhetoric of undetection in her Japanese romances). In explicating the literary depictions of race-detection anxiety, Huh demonstrates how cultural, legal, and scientific discourses across diverse racial groups were also struggling with demands for racial decipherability. Anxieties of detection and undetection, she concludes, are not mutually exclusive but mutually dependent on each other's construction and formation in American history and culture.

Since the 18th century, artists have played a conflicting role in society. Part of the reason for this, argues this analysis, is the survival of the culture of idolatry in the modern age. They can either paint scenes of worship of the golden calf or they can fabricate the idol themselves.