Journal articles on the topic 'English fiction History and criticism Theory, etc'

Drawing on recent innovations in detective criticism in France, this article broadens the quest to exonerate Poe’s famous orang-utan and argues that the Urtext of modern Anglo-American crime fiction is simultaneously a rejection of linguistic dominance (of English in this case) and an apologia for modern languages. This promotion of linguistic diversity goes hand in hand with the wilful non-self-coincidence of Poe’s detection narrative, which recalls, and pre-empts, the who’s-strangling-whom? paradox of deconstructionist criticism. Although “The Murders in the Rue Morgue” is prescient, founding modern crime fiction for future generations, it is entwined with a nineteenth-century tradition of sculpture that not only poses men fighting with animals but also inverts classical scenarios, thereby questioning the binary of savagery versus civilization and investing animals with the strength to kill humans while also positing them as the victims of human violence.

This paper investigates sequences featuring a coreferential link between a left-detached constituent and a resumptive in the following main clause [‘LDet-sequences’]. Their syntactic, semantic and textual behaviour is investigated in historically recent texts (since Modern English) where such detachments are not generally expected to replicate the behaviour that has been attested for contemporary spoken English Left Dislocation [‘LDis’] (cf. Geluykens 1993; Gregory & Michaelis 2001; Snider 2005; Netz et al. 2011). A typology of LDet-sequences is proposed in order to investigate them beyond their apparent structural similarities with spoken English LDis. Left-detached referents are found to typically hold a weak relationship with clause-grammar; however, some of the LDet-sequences attested also exhibit a certain degree of deviation from the less syntactic and freer, discoursal behaviour that characterises others. As far as their diachronic development is concerned, only LDet-sequences that closely resemble LDis illustrate the declining course reported in previous research for LDis (cf. Pérez-Guerra & Tizón-Couto 2009). Lastly, LDet-sequences are more frequent in drama and fiction; thus, the prediction that they are employed to recreate conversation (cf. Geluykens 1992) is provisionally borne out.

AbstractThe paper first traces the history and elaboration of the tertiary discipline English Literature through the 19th and 20th centuries to the present day, with special focus on the axiology, the values, given to the discipline and with a brief account of literary criticism and literary theory. It then refers to the work on registerial cartography in systemic functional linguistics (SFL) and explores the register of the contemporary discipline in first-order field of activity and second-order field of experience, with examples from the language of webpages and exam papers of Australian universities. It continues with a brief overview of the author’s own work using SFL in the study ofthe poeticandthe narrativein English poetry and prose fiction of different historical periods and concludes with a caveat on the central disciplinary process, that of interpretation.

Detective fiction as parodic reformulation of genre’s defining patterns has a long history in the Latin American tradition: Borges, Bioy Casares, Soriano, Levrero, Ibargüengoitia, etc. Besides, the evolution of Latin American detective genre has always been characterized by a progressive focalization in the social aspects over the detective story line which has served as a mask to depict in a critical way the flaws of the region’s societies and governments. In nowadays Cuba it could be highlighted the crime narrative of parodic slant by Lorenzo Lunar Cardedo. Among the major features of Lunar Cardedo’s style there are the marginal atmospheres, the stylization of popular speech, the intertextuality, the humor, the parody, and the social criticism. This article focuses on the parodic, intertextual and satiric aspects of his work, particularly discernible in the novel Proyecto en negro (2013), in which the author emphasizes – in opposition to the official discourse – the perpetuation of corrupt, chauvinist, racist, and homophobic behaviors in contemporary Cuba, while relaxing the genre formula limits in order to follow a much more irreverent path within the new Latin American detective fiction.

The statement that the poets are born after their death is universally known. There is hardly any writer who writes the criticism of his writings. They are the critics who criticize their works. It can be said that the writer himself may have only a single idea or message when he produces his piece of writings, but the critics have different views on the same work. Even one critic sometimes innovates miscellaneous ideas and messages from the same poetry, play, novel, short story, fiction, non-fiction etc. Furthermore, a post- colonial critic always tries to find the message of his area of study even in the writers of Anglo Saxon, Middle English, Romantic or Victorian era. A romanticist finds his theme in the writings of other periods. Similarly, a fan of feminism attempts to discover the messages related to females in the writings he studies. In the same way, the author of this paper, because of his being a writer for those who find themselves trapped in the social four walls, and who have no control over the situations around them, focuses on how Sunil Gangopaddhaya, in his short lyric titled ‘An Unsent Letter’, has picturesquely delineated the indescribable plight, predicament and quandary of a sub-continental girl who has been sold to a brothel for six thousand rupees. The paper also, besides showing how the women are neglected, abandoned, deserted and ignored in the male-chauvinistic society, emphasizes to show the real backdrop of the women in the society the poet lives.

In the paper, the author has examined the principles of design and structure of key content-thematic chapters (“Sexuality”, “Identity”, “Finance”, “War/Terrorism”, etc.) in one of the fundamental literary compendiums of the recent years – “The Routledge Companion to Twenty-First Century Literary Fiction”. This edition proposes a scientific systematization of key issues related to the discourse of English-language literature of the XXI Century. The authors of the chapters pay attention to the genre of the novel, which represents the key philosophical, genological, narrative modifications in the stream of the contemporary fiction of Great Britain, the United States and some other countries. “The Routledge Companion…” summarizes the logic of the development of the contemporary literary process in English-speaking countries, emphasizing the forms of distancing from the postmodern novel and defining those worldviews, narratives and otheraspects that give grounds to talk about the emergence of the novel, which reflects a new cultural and historical period, different from the postmodern configurations. It was found out that the editors of the compendium seek to capture the logic of the literary process, while combining historical and literary facts with the delineation of theoretical problems that are reflected in the literary process. Innovative aspects have been identified, the question of the anthropocene has been outlined, the genre of comics and graphic novels and the stream of the contemporary literature has been studied, the theory of realism(s), etc. has been outlined, the way the literary compendium inspires further development of the humanities has been studied. The principles of structuring theoretical problems, the relationship between history, literary theory and philosophy of literature as key factors determining the epistemological basis of the publication have been discussed. “The Routledge Companion…” summarizes key issues related to the humanities in general and cultural studies, phenomenology and anthropology, and, therefore, the compendium is based on a comparative approach (in the broadest sense) involved in writing a 21st century history of literature. The work was prepared within the framework of the Program and Competitive Themes of the National Academy of Sciences of Ukraine “Support of Priority Scientific Research and Scientific-Technical (Experimental) Developments of the Department of Literature, Language, and Arts of the National Academy of Sciences of Ukraine for 2022-2023”. Title: “Scientific and conceptual principles of contemporary literary encyclopedias: world experience”.

This article focuses on the translation of educational comics. A cartoon book and its’ Turkish translation are analyzed: The Cartoon History of the Universe Volumes 1-7 From the Big Bang to Alexander the Great (1990) by Larry Gonick and its’ translation by…. printed in 2010 published by …… The aim of the study is to analyze an educational cartoon translation from the translator’s perspective (referring to constraints, translation challenges, translator choices etc.) and to focus on the same texts from a translation critic/editor perspective who does not have previous knowledge about the section penned by the translator. The objective is to compare the text intended by the translator and the text written through the lenses of the professional translation critic/editor and to pinpoint differences and similarities and viewpoints. Furthermore, in the conclusion the article underlines the importance of the use of this approach and the actor-network theory in investigating educational material in cartoon format. The introduction outlines that cartoons and comics are less studied within translation studies and that they need to be thoroughly investigated. A literature review on the translation of comics and cartoons follows this section. Since the corpus to be studied in English and its’ translation into Turkish, a section on the Turkish translations of such publications is added. The next section is about the translation of educational material in cartoon format. The next sub section refers to the source text followed by the methodology, the analysis of the translator the analysis of the editor. The discussion section collates both analysis sections, the difference of point of view and similarities are discussed. The conclusion presents a summary of the findings.

Among the diverse methodological approaches that are currently represented in the postmodern studies, the one, which dominates nowadays, is the statement that there cannot be any methodology in postmodernism per se otherwise it would be a “relapse” into constructing one more “universalizing method”. Evidently, this assertion is stipulated by the highly pluralized context of the postmodern “normalization of change”, the transformations of the socio- cultural order in accordance with the postparadigmatic shift of the theory. Postmodern researchers both implicitly and explicitly state that the only way to “manage” the increasing pluralism and diversity is unmasking prior modernist ideas and ideals in the individual and general meanings of the human experience. On the other hand, the postmodern methodological “openness” encourages academic ambivalence, which results in the denial of the universal notions and absolute moral values. With the apparent postmodernist accent on the interdisciplinary approaches, the “scientific conditions” have become even more complicated: nowadays philosophy, history, theology, gender studies, arts are being connected with biology, genetics, cybernetics, economics, etc. As one of the main components of the postmodern intertextual analysis the historical method is vividly represented both in the western feminist theory and in the eastern post-colonial criticism, poetics of fiction and cultural studies. All mentioned above, appearing in the pluralized modes, occasion the turn into considering interdisciplinary techniques more scrupulously. The objective of this research is to reconstruct conceptually the comparative-historical methodology in the theoretical field of the postmodern humanities with the focus on the specific character of the interpretation of history in the cultural texts. The main thesis of the research reflects the reconstruction of the historical methods as an important systematic and meaning-conscious component in postmodern theoretical studies. The research proves that nowadays historical approaches are significant and valid because they locate certain techniques into the contemporary scholarly work in order to properly utilize the sources and pieces of evidence in writing “history”. The value of the comparative-historical method is also based on the fact that it proposes some models and patterns in dealing with the analysis of the particular theory in interdisciplinary studies. The historical narrative with its objective to tell the “truth” cannot be reflected according to some simple schemes, without taking into account the “hardcore” role of the context in the hermeneutic reading of history. Though there is a view that historiography is located “between” modernity and postmodernity, the articulated point of view is that postmodernism, being a theoretical cluster of historical disruption and “brokenness”, in fact, cannot reject the tradition of historicism in the humanitarian studies.

Introduction When a text is said to be re-appropriated, it is at times unclear to what extent this appropriation is secondary, repeated, new; certainly, the difference between a reiteration and an iteration has more to do with emphasis than any (re)duplication. And at a moment in the development of crime fiction in France when the retranslation of now apparently dated French translations of the works of classic American hardboiled novels (especially those of authors like Dashiell Hammett, whose novels were published in Marcel Duhamel’s Série Noire at Gallimard in the decades following the end of the Second World War) is being undertaken with the ostensible aim of taking the French reader back (closer) to the American original, one may well ask where the emphasis now lies. In what ways, for example, is this new form of re-production, of re-imagining the text, more intimately bound to the original, and thus in itself less ‘original’ than its translated predecessors? Or again, is this more reactionary ‘re-’ in fact really that different from those more radical uses that cleaved the translation from its original text in those early, foundational years of twentieth-century French crime fiction? (Re-)Reading: Critical Theory and Originality My juxtaposition of the terms ‘reactionary’ and ‘radical’, and the attempted play on the auto-antonymy of the verb ‘to cleave’, are designed to prompt a re(-)read of the analysis that so famously took the text away from the author in the late-1960s through to the 1990s, which is to say the critical theory of poststructuralism and deconstruction. Roland Barthes’s work (especially 69–77) appropriated the familiar terms of literary analysis and reversed them, making of them perhaps a re-appropriation in the sense of taking them into new territory: the text, formerly a paper-based platform for the written word, was now a virtual interface between the word and its reader, the new locus of the production of meaning; the work, on the other hand, which had previously pertained to the collective creative imaginings of the author, was now synonymous with the physical writing passed on by the author to the reader. And by ‘passed on’ was meant ‘passed over’, achevé (perfected, terminated, put to death)—completed, then, but only insofar as its finite sequence of words was set; for its meaning was henceforth dependent on its end user. The new textual life that surged from the ‘death of the author’ was therefore always already an afterlife, a ‘living on’, to use Jacques Derrida’s term (Bloom et al. 75–176). It is in this context that the re-reading encouraged by Barthes has always appeared to mark a rupture a teasing of ‘reading’ away from the original series of words and the ‘Meaning’ as intended by the author, if any coherence of intention is possible across the finite sequence of words that constitute the written work. The reader must learn to re-read, Barthes implored, or otherwise be condemned to read the same text everywhere. In this sense, the ‘re-’ prefix marks an active engagement with the text, a reflexivity of the act of reading as an act of transformation. The reader whose consumption of the text is passive, merely digestive, will not transform the words (into meaning); and crucially, that reader will not herself be transformed. For this is the power of reflexive reading—when one reads text as text (and not ‘losing oneself’ in the story) one reconstitutes oneself (or, perhaps, loses control of oneself more fully, more productively); not to do so, is to take an unchanged constant (oneself) into every textual encounter and thus to produce sameness in ostensible difference. One who rereads a text and discovers the same story twice will therefore reread even when reading a text for the first time. The hyphen of the re-read, on the other hand, distances the reader from the text; but it also, of course, conjoins. It marks the virtual space where reading occurs, between the physical text and the reading subject; and at the same time, it links all texts in an intertextual arena, such that the reading experience of any one text is informed by the reading of all texts (whether they be works read by an individual reader or works as yet unencountered). Such a theory of reading appears to shift originality so far from the author’s work as almost to render the term obsolete. But the thing about reflexivity is that it depends on the text itself, to which it always returns. As Barbara Johnson has noted, the critical difference marked by Barthes’s understandings of the text, and his calls to re-read it, is not what differentiates it from other texts—the universality of the intertext and the reading space underlines this; instead, it is what differentiates the text from itself (“Critical Difference” 175). And while Barthes’s work packages this differentiation as a rupture, a wrenching of ownership away from the author to a new owner, the work and text appear less violently opposed in the works of the Yale School deconstructionists. In such works as J. Hillis Miller’s “The Critic as Host” (1977), the hyphenation of the re-read is less marked, with re-reading, as a divergence from the text as something self-founding, self-coinciding, emerging as something inherent in the original text. The cleaving of one from and back into the other takes on, in Miller’s essay, the guise of parasitism: the host, a term that etymologically refers to the owner who invites and the guest who is invited, offers a figure for critical reading that reveals the potential for creative readings of ‘meaning’ (what Miller calls the nihilistic text) inside the transparent ‘Meaning’ of the text, by which we recognise one nonetheless autonomous text from another (the metaphysical text). Framed in such terms, reading is a reaction to text, but also an action of text. I should argue then that any engagement with the original is re-actionary—my caveat being that this hyphenation is a marker of auto-antonymy, a link between the text and otherness. Translation and Originality Questions of a translator’s status and the originality of the translated text remain vexed. For scholars of translation studies like Brian Nelson, the product of literary translation can legitimately be said to have been authored by its translator, its status as literary text being equal to that of the original (3; see also Wilson and Gerber). Such questions are no more or less vexed today, however, than they were in the days when criticism was grappling with translation through the lens of deconstruction. To refer again to the remarkable work of Johnson, Derrida’s theorisation of textual ‘living on’—the way in which text, at its inception, primes itself for re-imagining, by dint of the fundamental différance of the chains of signification that are its DNA—bears all the trappings of self-translation. Johnson uses the term ‘self-différance’ (“Taking Fidelity” 146–47) in this respect and notes how Derrida took on board, and discussed with him, the difficulties that he was causing for his translator even as he was writing the ‘original’ text of his essay. If translation, in this framework, is rendered impossible because of the original’s failure to coincide with itself in a transparently meaningful way, then its practice “releases within each text the subversive forces of its own foreignness” (Johnson, “Taking Fidelity” 148), thereby highlighting the debt owed by Derrida’s notion of textual ‘living on’—in (re-)reading—to Walter Benjamin’s understanding of translation as a mode, its translatability, the way in which it primes itself for translation virtually, irrespective of whether or not it is actually translated (70). In this way, translation is a privileged site of textual auto-differentiation, and translated text can, accordingly, be considered every bit as ‘original’ as its source text—simply more reflexive, more aware of its role as a conduit between the words on the page and the re-imagining that they undergo, by which they come to mean, when they are re-activated by the reader. Emily Apter—albeit in a context that has more specifically to do with the possibilities of comparative literature and the real-world challenges of language in war zones—describes the auto-differentiating nature of translation as “a means of repositioning the subject in the world and in history; a means of rendering self-knowledge foreign to itself; a way of denaturalizing citizens, taking them out of the comfort zone of national space, daily ritual, and pre-given domestic arrangements” (6). In this way, translation is “a significant medium of subject re-formation and political change” (Apter 6). Thus, translation lends itself to crime fiction; for both function as highly reflexive sites of transformation: both provide a reader with a heightened sense of the transformation that she is enacting on the text and that she herself embodies as a reading subject, a subject changed by reading. Crime Fiction, Auto-Differention and Translation As has been noted elsewhere (Rolls), Fredric Jameson made an enigmatic reference to crime fiction’s perceived role as the new Realism as part of his plenary lecture at “Telling Truths: Crime Fiction and National Allegory”, a conference held at the University of Wollongong on 6–8 December 2012. He suggested, notably, that one might imagine an author of Scandi-Noir writing in tandem with her translator. While obvious questions of the massive international marketing machine deployed around this contemporary phenomenon come to mind, and I suspect that this is how Jameson’s comment was generally understood, it is tempting to consider this Scandinavian writing scenario in terms of Derrida’s proleptic considerations of his own translator. In this way, crime fiction’s most telling role, as one of the most widely read contemporary literary forms, is its translatability; its haunting descriptions of place (readers, we tend, perhaps precipitously, to assume, love crime fiction for its national, regional or local situatedness) are thus tensely primed for re-location, for Apter’s ‘subject re-formation’. The idea of ‘the new Realism’ of crime, and especially detective, fiction is predicated on the tightly (self-)policed rules according to which crime fiction operates. The reader appears to enter into an investigation alongside the detective, co-authoring the crime text in real (reading) time, only for authorial power to be asserted in the unveiling scene of the denouement. What masquerades as the ultimately writerly text, in Barthes’s terms, turns out to be the ultimate in transparently meaningful literature when the solution is set in stone by the detective. As such, the crime novel is far more dependent on descriptions of the minutiae of everyday life (in a given place in time) than other forms of fiction, as these provide the clues on which its intricate plot hinges. According to this understanding, crime fiction records history and transcribes national allegories. This is not only a convincing way of understanding crime fiction, but it is also an extremely powerful way of harnessing it for the purposes of cultural history. Claire Gorrara, for example, uses the development of French crime fiction plots over the course of the second half of the twentieth century to map France’s coming to terms with the legacy of the Second World War. This is the national allegory written in real time, as the nation heals and moves on, and this is crime fiction as a reaction to national allegory. My contention here, on the other hand, is that crime fiction, like translation, has at its core an inherent, and reflexive, tendency towards otherness. Indeed, this is because crime fiction, whose origins in transnational (and especially Franco-American) literary exchange have been amply mapped but not, I should argue, extrapolated to their fullest extent, is forged in translation. It is widely considered that when Edgar Allan Poe produced his seminal text “The Murders in the Rue Morgue” (1841) he created modern crime fiction. And yet, this was made possible because the text was translated into French by Charles Baudelaire and met with great success in France, far more so indeed than in its original place of authorship. Its original setting, however, was not America but Paris; its translatability as French text preceded, even summoned, its actualisation in the form of Baudelaire’s translation. Furthermore, the birth of the great armchair detective, the exponent of pure, objective deduction, in the form of C. Auguste Dupin, is itself turned on its head, a priori, because Dupin, in this first Parisian short story, always already off-sets objectivity with subjectivity, ratiocination with a tactile apprehension of the scene of the crime. He even goes as far as to accuse the Parisian Prefect of Police of one-dimensional objectivity. (Dupin undoes himself, debunking the myth of his own characterisation, even as he takes to the stage.) In this way, Poe founded his crime fiction on a fundamental tension; and this tension called out to its translator so powerfully that Baudelaire claimed to be translating his own thoughts, as expressed by Poe, even before he had had a chance to think them (see Rolls and Sitbon). Thus, Poe was Parisian avant la lettre, his crime fiction a model for Baudelaire’s own prose poetry, the new voice of critical modernity in the mid-nineteenth century. If Baudelaire went on to write Paris in the form of Paris Spleen (1869), his famous collection of “little prose poems”, both as it is represented (timelessly, poetically) and as it presents itself (in real time, prosaically) at the same time, it was not only because he was spontaneously creating a new national allegory for France based on its cleaving of itself in the wake of Georges-Eugène Haussmann’s massive programme of urbanisation in Paris in the 1800s; it was also because he was translating Poe’s fictionalisation of Paris in his new crime fiction. Crime fiction was born therefore not only simultaneously in France and America but also in the translation zone between the two, in the self-différance of translation. In this way, while a strong claim can be made that modern French crime fiction is predicated on, and reacts to, the auto-differentiation (of critical modernity, of Paris versus Paris) articulated in Baudelaire’s prose poems and therefore tells the national allegory, it is also the case, and it is this aspect that is all too often overlooked, that crime fiction’s birth in Franco-American translation founded the new French national allegory. Re-imagining America in (French) Crime Fiction Pierre Bayard has done more than any other critic in recent years to debunk the authorial power of the detective in crime fiction, beginning with his re-imagining of the solution to Agatha Christie’s The Murder of Roger Ackroyd and continuing with that of Arthur Conan Doyle’s The Hound of the Baskervilles (1998 and 2008, respectively). And yet, even as he has engaged with poststructuralist re-readings of these texts, he has put in place his own solutions, elevating them away from his own initial premise of writerly engagement towards a new metaphysics of “Meaning”, be it ironically or because he has fallen prey himself to the seduction of detectival truth. This reactionary turn, or sting-lessness in the tail, reaches new heights (of irony) in the essay in which he imagines the consequences of liberating novels from their traditional owners and coupling them with new authors (Bayard, Et si les œuvres changeaient d’auteur?). Throughout this essay Bayard systematically prefers the terms “work” and “author” to “text” and “reader”, liberating the text not only from the shackles of traditional notions of authorship but also from the terminological reshuffling of his and others’ critical theory, while at the same time clinging to the necessity for textual meaning to stem from authorship and repackaging what is, in all but terminology, Barthes et al.’s critical theory. Caught up in the bluff and double-bluff of Bayard’s authorial redeployments is a chapter on what is generally considered the greatest work of parody of twentieth-century French crime fiction—Boris Vian’s pseudo-translation of black American author Vernon Sullivan’s novel J’irai cracher sur vos tombes (1946, I Shall Spit on Your Graves). The novel was a best seller in France in 1946, outstripping by far the novels of the Série Noire, whose fame and marketability were predicated on their status as “Translations from the American” and of which it appeared a brazen parody. Bayard’s decision to give credibility to Sullivan as author is at once perverse, because it is clear that he did not exist, and reactionary, because it marks a return to Vian’s original conceit. And yet, it passes for innovative, not (or at least not only) because of Bayard’s brilliance but because of the literary qualities of the original text, which, Bayard argues, must have been written in “American” in order to produce such a powerful description of American society at the time. Bayard’s analysis overlooks (or highlights, if we couch his entire project in a hermeneutics of inversion, based on the deliberate, and ironic, re-reversal of the terms “work” and “text”) two key elements of post-war French crime fiction: the novels of the Série Noire that preceded J’irai cracher sur vos tombes in late 1945 and early 1946 were all written by authors posing as Americans (Peter Cheyney and James Hadley Chase were in fact English) and the translations were deliberately unfaithful both to the original text, which was drastically domesticated, and to any realistic depiction of America. While Anglo-Saxon French Studies has tended to overlook the latter aspect, Frank Lhomeau has highlighted the fact that the America that held sway in the French imaginary (from Liberation through to the 1960s and beyond) was a myth rather than a reality. To take this reasoning one logical, reflexive step further, or in fact less far, the object of Vian’s (highly reflexive) novel, which may better be considered a satire than a parody, can be considered not to be race relations in the United States but the French crime fiction scene in 1946, of which its pseudo-translation (which is to say, a novel not written by an American and not translated) is metonymic (see Vuaille-Barcan, Sitbon and Rolls). (For Isabelle Collombat, “pseudo-translation functions as a mise en abyme of a particular genre” [146, my translation]; this reinforces the idea of a conjunction of translation and crime fiction under the sign of reflexivity.) Re-imagined beneath this wave of colourful translations of would-be American crime novels is a new national allegory for a France emerging from the ruins of German occupation and Allied liberation. The re-imagining of France in the years immediately following the Second World War is therefore not mapped, or imagined again, by crime fiction; rather, the combination of translation and American crime fiction provide the perfect storm for re-creating a national sense of self through the filter of the Other. For what goes for the translator, goes equally for the reader. Conclusion As Johnson notes, “through the foreign language we renew our love-hate intimacy with our mother tongue”; and as such, “in the process of translation from one language to another, the scene of linguistic castration […] is played on center stage, evoking fear and pity and the illusion that all would perhaps have been well if we could simply have stayed at home” (144). This, of course, is just what had happened one hundred years earlier when Baudelaire created a new prose poetics for a new Paris. In order to re-present (both present and represent) Paris, he focused so close on it as to erase it from objective view. And in the same instance of supreme literary creativity, he masked the origins of his own translation praxis: his Paris was also Poe’s, which is to say, an American vision of Paris translated into French by an author who considered his American alter ego to have had his own thoughts in an act of what Bayard would consider anticipatory plagiarism. In this light, his decision to entitle one of the prose poems “Any where out of the world”—in English in the original—can be considered a Derridean reflection on the translation inherent in any original act of literary re-imagination. Paris, crime fiction and translation can thus all be considered privileged sites of re-imagination, which is to say, embodiments of self-différance and “original” acts of re-reading. References Apter, Emily. The Translation Zone: A New Comparative Literature. Princeton: Princeton UP, 2006. Barthes, Roland. Le Bruissement de la langue. Paris: Seuil, 1971. Baudelaire, Charles. Le Spleen de Paris. Trans. Louise Varèse. New York: New Directions, 1970 [1869]. Bayard, Pierre. Qui a tué Roger Ackroyd? Paris: Les Éditions de Minuit, 1998. ———. L’Affaire du chien des Baskerville. Paris: Les Éditions de Minuit, 2008. ———. Et si les œuvres changeaient d’auteur? Paris: Les Éditions de Minuit, 2010. Benjamin, Walter. “The Task of the Translator.” Illuminations. Trans. Harry Zohn. New York: Harcourt, Brace & World, Inc., 1968. 69–82. Bloom, Harold, et al. Deconstruction and Criticism. New York: The Seabury Press, 1979. Collombat, Isabelle. “Pseudo-traduction: la mise en scène de l’altérité.” Le Langage et l’Homme 38.1 (2003): 145–56. Gorrara, Claire. French Crime Fiction and the Second World War: Past Crimes, Present Memories. Manchester: Manchester UP, 2012. Johnson, Barbara. “Taking Fidelity Philosophically.” Difference in Translation. Ed. Joseph F. Graham. Ithaca: Cornell UP, 1985. 142–48. ———. “The Critical Difference.” Critical Essays on Roland Barthes. Ed. Diana Knight. New York: G.K. Hall, 2000. 174–82. Lhomeau, Frank. “Le roman ‘noir’ à l’américaine.” Temps noir 4 (2000): 5–33. Miller, J. Hillis. “The Critic as Host.” Critical Inquiry 3.3 (1977): 439–47. Nelson, Brian. “Preface: Translation Lost and Found.” Australian Journal of French Studies 47.1 (2010): 3–7. Poe, Edgar Allan. “The Murders in the Rue Morgue.” Complete Tales and Poems of Edgar Allan Poe. New York: Vintage Books, [1841]1975. 141–68. Rolls, Alistair. “Editor’s Letter: The Undecidable Lightness of Writing Crime.” The Australasian Journal of Popular Culture 3.1 (2014): 3–8. Rolls, Alistair, and Clara Sitbon. “‘Traduit de l’américain’ from Poe to the Série Noire: Baudelaire’s Greatest Hoax?” Modern and Contemporary France 21.1 (2013): 37–53. Vuaille-Barcan, Marie-Laure, Clara Sitbon, and Alistair Rolls. “Jeux textuels et paratextuels dans J’irai cracher sur vos tombes: au-delà du canular.” Romance Studies 32.1 (2014): 16–26. Wilson, Rita, and Leah Gerber, eds. Creative Constraints: Translation and Authorship. Melbourne: Monash UP, 2012.

IntroductionIt has been nearly half a century since the appearance of Susan Sontag’s landmark essay “The Imagination of Disaster.” The critic wrote of the public fascination with science fiction disaster films, claiming that, on the one hand “from a psychological point of view, the imagination of disaster does not greatly differ from one period in history to another [but, on the other hand] from a political and moral point of view, it does” (224). Even if Sontag is right about aspects of the imagination of disaster not changing, the types, frequency, and magnitude of disasters and their representation in media and popular culture suggest that dynamic conditions prevail on both counts. Disaster has become a significantly urban phenomenon, and highly publicised “worst case” scenarios such as Hurricane Katrina and the Haiti earthquake highlight multiple demographic, cultural, and environmental contexts for visualising cataclysm. The 1950s and 60s science fiction films that Sontag wrote about were filled with marauding aliens and freaks of disabused science. Since then, their visual and dramatic effects have been much enlarged by all kinds of disaster scenarios. Partly imagined, these scenarios have real-life counterparts with threats from terrorism and the war on terror, pan-epidemics, and global climate change. Sontag’s essay—like most, if not all of the films she mentions—overlooked the aftermath; that is, the rebuilding, following extra-terrestrial invasion. It ignored what was likely to happen when the monsters were gone. In contrast, the psychological as well as the practical, social, and economic aspects of reconstruction are integral to disaster discourse today. Writing about how architecture might creatively contribute to post-conflict (including war) and disaster recovery, for instance, Boano elaborates the psychological background for rebuilding, where the material destruction of dwellings and cities “carries a powerful symbolic erosion of security, social wellbeing and place attachment” (38); these are depicted as attributes of selfhood and identity that must be restored. Similarly, Hutchison and Bleiker (385) adopt a view evident in disaster studies, that disaster-struck communities experience “trauma” and require inspired responses that facilitate “healing and reconciliation” as well as material aid such as food, housing, and renewed infrastructure. This paper revisits Sontag’s “The Imagination of Disaster,” fifty years on in view of the changing face of disasters and their representation in film media, including more recent films. The paper then considers disaster recovery and outlines the difficult path that “creative industries” like architecture and urban planning must tread when promising a vision of rebuilding that provides for such intangible outcomes as “healing and reconciliation.” We find that hopes for the seemingly positive psychologically- and socially-recuperative outcomes accompanying the prospect of rebuilding risk a variety of generalisation akin to wish-fulfilment that Sontag finds in disaster films. The Psychology of Science Fiction and Disaster FilmsIn “The Imagination of Disaster,” written at or close to the height of the Cold War, Sontag ruminates on what America’s interest in, if not preoccupation with, science fiction films tell us about ourselves. Their popularity cannot be explained in terms of their entertainment value alone; or if it can, then why audiences found (and still find) such films entertaining is something that itself needs explanation.Depicted in media like photography and film, utopian and dystopian thought have at least one thing in common. Their visions of either perfected or socially alienated worlds are commonly prompted by criticism of the social/political status quo and point to its reform. For Sontag, science fiction films portrayed both people’s worst nightmares concerning disaster and catastrophe (e.g. the end of the world; chaos; enslavement; mutation), as well as their facile victories over the kinds of moral, political, and social dissolution the films imaginatively depicted. Sontag does not explicitly attribute such “happy endings” to wish-fulfilling phantasy and ego-protection. (“Phantasy” is to be distinguished from fantasy. It is a psychoanalytic term for states of mind, often symbolic in form, resulting from infantile wish-fulfilment, desires and instincts.) She does, however, describe the kinds of fears, existential concerns (like annihilation), and crises of meaning they are designed (purpose built) to allay. The fears are a product of the time—the down and dark side of technology (e.g. depersonalisation; ambivalence towards science, scientists, and technology) and changes wrought in our working and personal lives by urbanisation. In short, then as now, science fictions films were both expressions of deep and genuine worries and of the pressing need to inventively set them to rest.When Sontag claims that “the imagination of disaster does not greatly differ” (224) from one period to another, this is because, psychologically speaking, neither the precipitating concerns and fears (death, loss of love, meaninglessness, etc.), nor the ways in which people’s minds endeavour to assuage them, substantively differ. What is different is the way they are depicted. This is unsurprisingly a function of the political, social, and moral situations and milieus that provide the context in which the imagination of disaster unfolds. In contemporary society, the extent to which the media informs and constructs the context in which the imagination operates is unprecedented.Sontag claims that there is little if any criticism of the real social and political conditions that bring about the fears the films depict (223). Instead, fantasy operates so as to displace and project the actual causes away from their all too human origins into outer space and onto aliens. In a sense, this is the core and raison d’etre for such films. By their very nature, science fiction films of the kind Sontag is discussing cannot concern themselves with genuine social or political criticism (even though the films are necessarily expressive of such criticism). Any serious questioning of the moral and political status quo—conditions that are responsible for the disasters befalling people—would hamper the operation of fantasy and its production of temporarily satisfying “solutions” to whatever catastrophe is being depicted.Sontag goes on to discuss various strategies science fiction employs to deal with such fears. For example, through positing a bifurcation between good and evil, and grossly oversimplifying the moral complexity of situations, it allows one to “give outlet to cruel or at least amoral feelings” (215) and to exercise feelings of superiority—moral and otherwise. Ambiguous feelings towards science and technology are repressed. Quick and psychologically satisfying fixes are sought for these by means of phantasy and the imaginative construction of invulnerable heroes. Much of what Sontag says can straightforwardly be applied to catastrophe in general. “Alongside the hopeful fantasy of moral simplification and international unity embodied in the science fiction films lurk the deepest anxieties about contemporary existence” (220). Sontag writes:In the films it is by means of images and sounds […] that one can participate in the fantasy of living through one’s own death and more, the death of cities, the destruction of humanity itself. Science fiction films are not about science. They are about disaster, which is one of the oldest subjects in art. In science fiction films disaster is rarely viewed intensively; it is always extensive. It is a matter of quality and ingenuity […] the science fiction film […] is concerned with the aesthetics of disaster […] and it is in the imagery of destruction that the core of a good science fiction film lies. (212–13)In science fiction films, disaster, though widespread, is viewed intensively as well as extensively. The disturbances constitutive of the disaster are moral and emotional as well as material. People are left without the mental or physical abilities they need to cope. Government is absent or useless. We find ourselves in what amounts to what Naomi Zack (“Philosophy and Disaster”; Ethics for Disaster) describes as a Hobbesian second state of nature—where government is inoperative and chaos (moral, social, political, personal) reigns. Science fiction’s way out is to imaginatively construct scenarios emotionally satisfying enough to temporarily assuage the distress (anomie or chaos) experienced in the film.There is, however, a tremendous difference in the way in which people who face catastrophic occurrences in their lives, as opposed to science fiction, address the problems. For one thing, they must be far closer to complex and quickly changing realities and uncertain truths than are the phantastic, temporarily gratifying, and morally unproblematic resolutions to the catastrophic scenarios that science fiction envisions. Genuine catastrophe, for example war, undermines and dismantles the structures—material structures to be sure but also those of justice, human kindness, and affectivity—that give us the wherewithal to function and that are shown to be inimical to catastrophe as such. Disaster dispenses with civilization while catastrophe displaces it.Special Effects and Changing StorylinesScience fiction and disaster film genres have been shaped by developments in visual simulation technologies providing opportunities for imaginatively mixing fact and fiction. Developments in filmmaking include computer or digital techniques for reproducing on the screen what can otherwise only be imagined as causal sequences of events and spectacles accompanying the wholesale destruction of buildings and cities—even entire planets. Indeed films are routinely promoted on the basis of how cinematographers and technicians have advanced the state of the art. The revival of 3-D movies with films such as Avatar (2009) and Prometheus (2012) is one of a number of developments augmenting the panoramas of 1950s classics featuring “melting tanks, flying bodies, crashing walls, awesome craters and fissures in the earth, plummeting spacecraft [and] colourful deadly rays” (Sontag 213). An emphasis on the scale of destruction and the wholesale obliteration of recognisable sites emblematic of “the city” (mega-structures like the industrial plant in Aliens (1986) and vast space ships like the “Death Star” in two Star Wars sequels) connect older films with new ones and impress the viewer with ever more extraordinary spectacle.Films that have been remade make for useful comparison. On the whole, these reinforce the continuation and predictability of some storylines (for instance, threats of extra-terrestrial invasion), but also the attenuation or disappearance of other narrative elements such as the monsters and anxieties released by mid-twentieth century atomic tests (Broderick). Remakes also highlight emerging themes requiring novel or updated critical frameworks. For example, environmental anxieties, largely absent in 1950s science fiction films (except for narratives involving colliding worlds or alien contacts) have appeared en masse in recent years, providing an updated view on the ethical issues posed by the fall of cities and communities (Taylor, “Urban”).In The Invasion of the Bodysnatchers and its remakes (1956, 1978, 1993), for example, the organic and vegetal nature of the aliens draws the viewer’s attention to an environment formed by combative species, allowing for threats of infestation, growth and decay of the self and individuality—a longstanding theme. In the most recent version, The Invasion (2007), special effects and directorial spirit render the orifice-seeking tendrils of the pod creatures threateningly vigorous and disturbing (Lim). More sanctimonious than physically invasive, the aliens in the 1951 version of The Day the Earth Stood Still are fed up with humankind’s fixation with atomic self-destruction, and threaten global obliteration on the earth (Cox). In the 2008 remake, the suave alien ambassador, Keanu Reeves, targets the environmental negligence of humanity.Science, including science as fiction, enters into disaster narratives in a variety of ways. Some are less obvious but provocative nonetheless; for example, movies dramatising the arrival of aliens such as War of the Worlds (1953 and 2005) or Alien (1979). These more subtle approaches can be personally confronting even without the mutation of victims into vegetables or zombies. Special effects technologies have made it possible to illustrate the course of catastrophic floods and earthquakes in considerable scientific and visual detail and to represent the interaction of natural disasters, the built environment, and people, from the scale of buildings, homes, and domestic lives to entire cities and urban populations.For instance, the blockbuster film The Day After Tomorrow (2004) runs 118 minutes, but has an uncertain fictional time frame of either a few weeks or 72 hours (if the film’s title is to taken literally). The movie shows the world as we know it being mostly destroyed. Tokyo is shattered by hailstones and Los Angeles is twisted by cyclones the likes of which Dorothy would never have seen. New York disappears beneath a mountainous tsunami. All of these events result from global climate change, though whether this is due to human (in) action or other causes is uncertain. Like their predecessors, the new wave of disaster movies like The Day After Tomorrow makes for questionable “art” (Annan). Nevertheless, their reception opens a window onto broader political and moral contexts for present anxieties. Some critics have condemned The Day After Tomorrow for its scientific inaccuracies—questioning the scale or pace of climate change. Others acknowledge errors while commending efforts to raise environmental awareness (Monbiot). Coincident with the film and criticisms in both the scientific and political arena is a new class of environmental heretic—the climate change denier. This is a shadowy character commonly associated with the presidency of George W. Bush and the oil lobby that uses minor inconsistencies of science to claim that climate change does not exist. One thing underlying both twisting facts for the purposes of making science fiction films and ignoring evidence of climate change is an infantile orientation towards the unknown. In this regard, recent films do what science fiction disaster films have always done. While freely mixing truths and half-truths for the purpose of heightened dramatic effect, they fulfil psychological tasks such as orchestrating nightmare scenarios and all too easy victories on the screen. Uncertainty regarding the precise cause, scale, or duration of cataclysmic natural phenomena is mirrored by suspension of disbelief in the viability of some human responses to portrayals of urban disaster. Science fiction, in other words, invites us to accept as possible the flight of Americans and their values to Mexico (The Day After Tomorrow), the voyage into earth’s molten core (The Core 2003), or the disposal of lava in LA’s drainage system (Volcano 1997). Reinforcing Sontag’s point, here too there is a lack of criticism of the real social and political conditions that bring about the fears depicted in the films (223). Moreover, much like news coverage, images in recent natural disaster films (like their predecessors) typically finish at the point where survivors are obliged to pick up the pieces and start all over again—the latter is not regarded as newsworthy. Allowing for developments in science fiction films and the disaster genre, Sontag’s observation remains accurate. The films are primarily concerned “with the aesthetics of destruction, with the peculiar beauties to be found in wreaking havoc, in making a mess” (213) rather than rebuilding. The Imagination of Disaster RecoverySontag’s essay contributes to an important critical perspective on science fiction film. Variations on her “psychological point of view” have been explored. (The two discourses—psychology and cinema—have parallel and in some cases intertwined histories). Moreover, in the intervening years, psychological or psychoanalytical terms and narratives have themselves become even more a part of popular culture. They feature in recent disaster films and disaster recovery discourse in the “real” world.Today, with greater frequency than in the 1950s and 60s films arguably, representations of alien invasion or catastrophic global warming serve to background conflict resolutions of a more quotidian and personal nature. Hence, viewers are led to suspect that Tom Cruise will be more likely to survive the rapacious monsters in the latest The War of the Worlds if he can become less narcissistic and a better father. Similarly, Dennis Quaid’s character will be much better prepared to serve a newly glaciated America for having rescued his son (and marriage) from the watery deep-freezer that New York City becomes in The Day After Tomorrow. In these films the domestic and familial comprise a domain of inter-personal and communal relations from which victims and heroes appear. Currents of thought from the broad literature of disaster studies and Western media also call upon this domain. The imagination of disaster recovery has come to partly resemble a set of problems organised around the needs of traumatised communities. These serve as an object of urban governance, planning, and design conceived in different ways, but largely envisioned as an organic unity that connects urban populations, their pasts, and settings in a meaningful, psychologically significant manner (Furedi; Hutchison and Bleiker; Boano). Terms like “place” or concepts like Boano’s “place-attachment" (38) feature in this discourse to describe this unity and its subjective dimensions. Consider one example. In August 2006, one year after Katrina, the highly respected Journal of Architectural Education dedicated a special issue to New Orleans and its reconstruction. Opening comments by editorialist Barbara Allen include claims presupposing enduring links between the New Orleans community conceived as an organic whole, its architectural heritage imagined as a mnemonic vehicle, and the city’s unique setting. Though largely unsupported (and arguably unsupportable) the following proposition would find agreement across a number of disaster studies and resonates in commonplace reasoning:The culture of New Orleans is unique. It is a mix of ancient heritage with layers and adaptations added by successive generations, resulting in a singularly beautiful cultural mosaic of elements. Hurricane Katrina destroyed buildings—though not in the city’s historic core—and displaced hundreds of thousands of people, but it cannot wipe out the memories and spirit of the citizens. (4) What is intriguing about the claim is an underlying intellectual project that subsumes psychological and sociological domains of reasoning within a distinctive experience of community, place, and memory. In other words, the common belief that memory is an intrinsic part of the human condition of shock and loss gives form to a theory of how urban communities experience disaster and how they might re-build—and justify rebuilding—themselves. This is problematic and invites anachronistic thinking. While communities are believed to be formed partly by memories of a place, “memory” is neither a collective faculty nor is it geographically bounded. Whose memories are included and which ones are not? Are these truly memories of one place or do they also draw on other real or imagined places? Moreover—and this is where additional circumspection is inspired by our reading of Sontag’s essay—does Allen’s editorial contribute to an aestheticised image of place, rather than criticism of the social and political conditions required for reconstruction to proceed with justice, compassionately and affectively? Allowing for civil liberties to enter the picture, Allen adds “it is necessary to enable every citizen to come back to this exceptional city if they so desire” (4). However, given that memories of places and desires for their recovery are not univocal, and often contain competing visions of what was and should be, it is not surprising they should result in competing expectations for reconstruction efforts. This has clearly proven the case for New Orleans (Vederber; Taylor, “Typologies”)ConclusionThe comparison of films invites an extension of Sontag’s analysis of the imagination of disaster to include the psychology, politics, and morality of rebuilding. Can a “psychological point of view” help us to understand not only the motives behind capturing so many scenes of destruction on screen and television, but also something of the creative impulses driving reconstruction? This invites a second question. How do some impulses, particularly those caricatured as the essence of an “enterprise culture” (Heap and Ross) associated with America’s “can-do” or others valorised as positive outcomes of catastrophe in The Upside of Down (Homer-Dixon), highlight or possibly obscure criticism of the conditions which made cities like New Orleans vulnerable in the first place? The broad outline of an answer to the second question begins to appear only when consideration of the ethics of disaster and rebuilding are taken on board. If “the upside” of “the down” wrought by Hurricane Katrina, for example, is rebuilding of any kind, at any price, and for any person, then the equation works (i.e., there is a silver lining for every cloud). If, however, the range of positives is broadened to include issues of social justice, then the figures require more complex arithmetic.ReferencesAllen, Barbara. “New Orleans and Katrina: One Year Later.” Journal of Architectural Education 60.1 (2006): 4.Annan, David. Catastrophe: The End of the Cinema? London: Lorrimer, 1975.Boano, Camillo. “‘Violent Space’: Production and Reproduction of Security and Vulnerabilities.” The Journal of Architecture 16 (2011): 37–55.Broderick, Mick, ed. Hibakusha Cinema: Hiroshima, Nagasaki and the Nuclear Image in Japanese Film. London: Kegan Paul, 1996.Cox, David. “Get This, Aliens: We Just Don’t Care!” The Guardian 15 Dec. 2008 ‹http://www.guardian.co.uk/film/filmblog/2008/dec/15/the-day-the-earth-stood-still›. Furedi, Frank. “The Changing Meaning of Disaster.” Area 39.4 (2007): 482–89.Heap, Shaun H., and Angus Ross, eds. Understanding the Enterprise Culture: Themes in the Work of Mary Douglas. Edinburgh: Edinburgh University Press, 1992. Homer-Dixon, Thomas. The Upside of Down: Catastrophe, Creativity and the Renewal of Civilization. Washington, DC: Island Press, 2006.Hutchison, Emma, and Roland Bleiker. “Emotional Reconciliation: Reconstituting Identity and Community after Trauma.” European Journal of Social Theory 11 (2008): 385–403.Lim, Dennis. “Same Old Aliens, But New Neuroses.” New York Times 12 Aug. 2007: A17.Monbiot, George. “A Hard Rain's A-gonna Fall.” The Guardian 14 May 2004.Sontag, Susan. “The Imagination of Disaster” (1965). Against Interpretation and Other Essays. New York: Dell, 1979. 209–25.Taylor, William M. “Typologies of Katrina: Mnemotechnics in Post-Disaster New Orleans.” Interstices 13 (2012): 71–84.———. “Urban Disasters: Visualising the Fall of Cities and the Forming of Human Values.” Journal of Architecture 11.5 (2006): 603–12.Verderber, Stephen. “Five Years After – Three New Orleans Neighborhoods.” Journal of Architectural Education 64.1 (2010): 107–20.Zack, Naomi. Ethics for Disaster. New York: Rowman and Littlefield, 2009.———. “Philosophy and Disaster.” Homeland Security Affairs 2, article 5 (April 2006): ‹http://www.hsaj.org/?article=2.1.5›.FilmographyAlien. Dir. Ridley Scott. Brandywine Productions, 1979.Aliens. Dir. James Cameron. Brandywine Productions, 1986.Avatar. Dir. James Cameron. Lightstorm Entertainment et al., 2009.The Core. Dir. Jon Amiel. Paramount Pictures, 2003.The Day after Tomorrow. Dir. Roland Emmerich. 20th Century Fox, 2004.The Invasion of the Body Snatchers. Dir. Don Siegel. Allied Artists, 1956; also 1978 and 1993.The Invasion. Dirs. Oliver Hirschbiegel and Jame McTeigue. Village Roadshow et al, 2007.Prometheus. Dir. Ridley Scott. Scott Free and Brandywine Productions, 2012Star Wars Episode IV: A New Hope. Dir. George Lucas. Lucasfilm, 1977.Star Wars Episode VI: Return of the Jedi. Dir. George Lucas. Lucasfilm, 1983.Volcano. Dir. Mick Jackson. 20th Century Fox, 1997.War of the Worlds. Dir. George Pal. Paramount, 1953; also Steven Spielberg. Paramount, 2005.Acknowledgments The authors are grateful to Oenone Rooksby and Joely-Kym Sobott for their assistance and advice when preparing this article. It was also made possible in part by a grant from the Australian Research Council.

Literary history can be viewed alternately in a perspective of continuities or discontinuities. In the former perspective, what I perversely call postmodernism is simply an extension of modernism [which is], as everyone knows, a development of symbolism, which … is itself a specialisation of romanticismand who is there to say that the romantic concept of man does not find its origin in the great European Enlightenment? Etc. In the latter perspective, however, continuities [which are] maintained on a certain level of narrative abstraction (i.e., history [or aesthetic description]) are resisted in the interests of the quiddity and discreteness of art, the space that each work or action creates around itself. – Ihab Hassan Ihab Hassan’s words, published in 1975, continue to resonate today. How should we approach art? Can an artwork ever really fully be described by its critical review, or does its description only lead to an ever multiplying succession of terms? Michel Foucault spoke of the construction of modern sexuality as being seen as the hidden, irresolvable “truth” of our subjectivity, as that secret which we must constantly speak about, and hence as an “incitement to discourse” (Foucault, History of Sexuality). Since the Romantic period, the appreciation of aesthetics has been tied to the subjectivity of the individual and to the degree an art work appeals to the individual’s sense of self: to one’s personal refinement, emotions and so on. Art might be considered part of the truth of our subjectivity which we seem to be endlessly talking about – without, however, actually ever resolving the issue of what a great art work really is (anymore than we have resolved the issue of what natural sexuality is). It is not my aim to explicate the relationship between art and sex but to re-inject a strategic understanding of discourse, as Foucault understood it, back into commonplace, contemporary aesthetic criticism. The problems in rendering into words subjective, emotional experiences and formal aesthetic criteria continue to dog criticism today. The chief hindrances to contemporary criticism remain such institutional factors as the economic function of newspapers. Given their primary function as tools for the selling of advertising space, newspapers are inherently unsuited to sustaining detailed, informed dialogue on any topic – be it international politics or aesthetics. As it is, reviews remain short, quickly written pieces squeezed into already overloaded arts pages. This does not prevent skilled, caring writers and their editorial supporters from ensuring that fine reviews are published. In the meantime, we muddle through as best we can. I argue that criticism, like art, should operate self-consciously as an incitement to discourse, to engagement, and so to further discussion, poetry, et cetera. The possibility of an endless recession of theoretical terms and subjective responses should not dissuade us. Rather, one should provisionally accept the instrumentality of aesthetic discourse provided one is able always to bear in mind the nominalism which is required to prevent the description of art from becoming an instrument of repression. This is to say, aesthetic criticism is clearly authored in order to demonstrate something: to argue a point, to make a fruitful comparison, and so on. This does not mean that criticism should be composed so as to dictate aesthetic taste to the reader. Instead, it should act as an invitation to further responses – much as the art work itself does. Foucault has described discourse – language, terminologies, metaphorical conceits and those logical and poetic structures which underpin them – as a form of technology (Foucault, Archaeology of Knowledge and History of Sexuality). Different discursive forces arise in response to different cultural needs and contexts, including, indeed, those formulated not only by artists, but also by reviewers. As Hassan intimates, what is or is not “postmodernism”, for example, depends less on the art work itself – it is less a matter of an art work’s specific “quiddity” and its internal qualities – but is, rather, fundamentally dependent upon what one is trying to say about the piece. If one is trying to describe something novel in a work, something which relates it to a series of new or unusual forms which have become dominant within society since World War Two, then the term “postmodernism” most usefully applies. This, then, would entail breaking down the “the space that each work … creates around itself” in order to emphasise horizontal “continuities”. If, on the other hand, the critic wishes to describe the work from the perspective of historical developments, so as to trace the common features of various art works across a genealogical pattern running from Romanticism to the present day, one must de-emphasise the quiddity of the work in favour of vertical continuities. In both cases, however, the identification of common themes across various art works so as to aid in the description of wider historical or aesthetic conditions requires a certain “abstraction” of the qualities of the aesthetic works in question. The “postmodernism”, or any other quality, of a single art work thus remains in the eye of the beholder. No art work is definitively “postmodern” as such. It is only “postmodern” inasmuch as this description aids one in understanding a certain aspect of the piece and its relationship to other objects of analysis. In short, the more either an art work or its critical review elides full descriptive explication, the more useful reflections which might be voiced in its wake. What then is the instrumental purpose of the arts review as a genre of writing? For liberal humanist critics such as Matthew Arnold, F.R. Leavis and Harold Bloom, the role of the critic is straight forward and authoritative. Great art is said to be imbued with the spirit of humanity; with the very essence of our common subjectivity itself. Critics in this mode seek the truth of art and once it has been found, they generally construct it as unified, cohesive and of great value to all of humanity. The authors of the various avant-garde manifestoes which arose in Europe from the fin de siècle period onwards significantly complicated this ideal of universal value by arguing that such aesthetic values were necessarily abstract and so were not immediately visible within the content of the work per se. Such values were rather often present in the art work’s form and expression. Surrealism, Futurism, Supremacism, the Bauhaus and the other movements were founded upon the contention that these avant-garde art works revealed fundamental truths about the essence of human subjectivity: the imperious power of the dream at the heart of our emotional and psychic life, the geometric principles of colour and shape which provide the language for all experience of the sublime, and so on. The critic was still obliged to identify greatness and to isolate and disseminate those pieces of art which revealed the hidden truth of our shared human experience. Few influential art movements did not, in fact, have a chief theoretician to promote their ideals to the world, be it Ezra Pound and Leavis as the explicators of the works of T.S. Eliot, Martin Esslin for Beckett, or the artist her or himself, such as choreographers Martha Graham or Merce Cunningham, both of whom described in considerable detail their own methodologies to various scribes. The great challenge presented in the writings of Foucault, Derrida, Hassan and others, however, is to abandon such a sense of universal aesthetic and philosophical value. Like their fellow travellers within the New Left and soixante huit-ièmes (the agitators and cultural critics of 1968 Paris), these critics contend that the idea of a universal human subjectivity is problematic at best, if not a discursive fiction, which has been used to justify repression, colonialism, the unequal institutional hierarchies of bourgeois democratic systems, and so on. Art does not therefore speak of universal human truths. It is rather – like aesthetic criticism itself – a discursive product whose value should be considered instrumentally. The kind of a critical relationship which I am proposing here might provisionally be classified as discursive or archaeological criticism (in the Foucauldian sense of tracing discursive relationships and their distribution within any given cross-section or strata of cultural life). The role of the critic in such a situation is not one of acknowledging great art. Rather, the critic’s function becomes highly strategic, with interpretations and opinions regarding art works acting as invitations to engagement, consideration and, hence, also to rejection. From the point of view of the audience, too, the critic’s role is one of utility. If a critical description prompts useful, interesting or pleasurable reflections in the reader, then the review has been effective. If it has not, it has no role to play. The response to criticism thus becomes as subjective as the response to the art work itself. Similarly, just as Marcel Duchamp’s act of inverting a urinal and calling it art showed that anyone could be an artist provided they adopted a suitably creative vision of the objects which surrounded them, so anyone and everyone is a legitimate critic of any art work addressed to him or her as an audience. The institutional power accorded to critics by merit of the publications to which they are attached should not obfuscate the fact that anyone has the moral right to venture a critical judgement. It is not actually logically possible to be “right” or “wrong” in attributing qualities to an art work (although I have had artists assert the contrary to me). I like noise art, for example, and find much to stimulate my intellect and my affect in the chaotic feedback characteristic of the work of Merzbow and others. Many others however simply find such sounds to constitute unpleasant noise. Neither commentator is “right”. Both views co-exist. What is important is how these ideas are expressed, what propositions are marshalled to support either position, and how internally cohesive are the arguments supplied by supporters of either proposition. The merit of any particular critical intervention is therefore strictly formal or expressive, lying in its rhetorical construction, rather than in the subjective content of the criticism itself, per se. Clearly, such discursive criticism is of little value in describing works devised according to either an unequivocally liberal humanist or modernist avant-garde perspective. Aesthetic criticism authored in this spirit will not identify the universal, timeless truths of the work, nor will it act as an authoritative barometer of aesthetic value. By the same token though, a recognition of pluralism and instrumentality does not necessarily entail the rejection of categories of value altogether. Such a technique of aesthetic analysis functions primarily in the realm of superficial discursive qualities and formal features, rather than subterranean essences. It is in this sense both anti-Romantic and anti-Platonic. Discursive analysis has its own categories of truth and evaluation. Similarities between works, influences amongst artists and generic or affective precedents become the primary objects of analysis. Such a form of criticism is, in this sense, directly in accord with a similarly self-reflexive, historicised approach to art making itself. Where artists are consciously seeking to engage with their predecessors or peers, to find ways of situating their own work through the development of ideas visible in other cultural objects and historic aesthetic works, then the creation of art becomes itself a form of practical criticism or praxis. The distinction between criticism and its object is, therefore, one of formal expression, not one of nature or essence. Both practices engage with similar materials through a process of reflection (Marshall, “Vertigo”). Having described in philosophical and critical terms what constitutes an unfettered, democratic and strategic model of discursive criticism, it is perhaps useful to close with a more pragmatic description of how I myself attempt to proceed in authoring such criticism and, so, offer at least one possible (and, by definition, subjective) model for discursive criticism. Given that discursive analysis itself developed out of linguistic theory and Saussure’s discussion of the structural nature of signification, it is no surprise that the primary methodology underlying discursive analysis remains that of semiotics: namely how systems of representation and meaning mutually reinforce and support each other, and how they fail to do so. As a critic viewing an art work, it is, therefore, always my first goal to attempt to identify what it is that the artist appears to be trying to do in mounting a production. Is the art work intended as a cultural critique, a political protest, an avant-garde statement, a work of pure escapism, or some other kind of project – and hence one which can be judged according to the generic forms and values associated with such a style in comparison with those by other artists who work in this field? Having determined or intuited this, several related but nominally distinct critical reflections follow. Firstly, how effectively is this intent underpinning the art work achieved, how internally consistent are the tools, forms and themes utilised within the production, and do the affective and historic resonances evoked by the materials employed therein cohere into a logical (or a deliberately fragmented) whole? Secondly, how valid or aesthetically interesting is such a project in the first place, irrespective of whether it was successfully achieved or not? In short, how does the artist’s work compare with its own apparent generic rules, precedents and peers, and is the idea behind the work a contextually valid one or not? The questions of value which inevitably come into these judgements must be weighed according to explicit arguments regarding context, history and genre. It is the discursive transparency of the critique which enables readers to mentally contest the author. Implicitly transcendental models of universal emotional or aesthetic responses should not be invoked. Works of art should, therefore, be judged according to their own manifest terms, and, so, according to the values which appear to govern the relationships which organise materials within the art work. They should also, however, be viewed from a position definitively outside the work, placing the overall concept and its implicit, underlying theses within the context of other precedents, cultural values, political considerations and so on. In other words, one should attempt to heed Hassan’s caution that all art works may be seen both from the perspective of historico-genealogical continuities, as well as according to their own unique, self-defining characteristics and intentions. At the same time, the critical framework of the review itself – while remaining potentially dense and complex – should be as apparent to the reader as possible. The kind of criticism which I author is, therefore, based on a combination of art-historical, generic and socio-cultural comparisons. Critics are clearly able to elaborate more parallels between various artistic and cultural activities than many of their peers in the audience simply because it is the profession of the former to be as familiar with as wide a range of art-historical, cultural and political materials as is possible. This does not, however, make the opinions of the critic “correct”, it merely makes them more potentially dense. Other audiences nevertheless make their own connections, while spectators remain free to state that the particular parallels identified by the critic were not, to their minds, as significant as the critic would contend. The quantity of knowledge from which the critic can select does not verify the accuracy of his or her observations. It rather enables the potential richness of the description. In short, it is high time critics gave up all pretensions to closing off discourse by describing aesthetic works. On the contrary, arts reviewing, like arts production itself, should be seen as an invitation to further discourse, as a gift offered to those who might want it, rather than a Leavisite or Bloom-esque bludgeon to instruct the insensitive masses as to what is supposed to subjectively enlighten and uplift them. It is this sense of engagement – between critic, artist and audience – which provides the truly poetic quality to arts criticism, allowing readers to think creatively in their own right through their own interaction with a collaborative process of rumination on aesthetics and culture. In this way, artists, audiences and critics come to occupy the same terrain, exchanging views and constructing a community of shared ideas, debate and ever-multiplying discursive forms. Ideally, written criticism would come to occupy the same level of authority as an argument between an audience member and a critic at the bar following the staging of a production. I admit myself that even my best written compositions rarely achieve the level of playful interaction which such an environment often provokes. I nevertheless continue to strive for such a form of discursive exchange and bibulous poetry. References Apollonio, Umbro, ed. Futurist Manifestos. London: Thames and Hudson, 1973. Arnold, Matthew. Essays in Criticism. London: Macmillan, 1903-27, published as 2 series. Barthes, Roland. Mythologies. Trans. by Annette Lavers. London: Vintage, 1993. Bloom, Harold. Shakespeare: The Invention of the Human. New York: Riverhead, 1998. Benjamin, Walter. Reflections: Essays, Aphorisms, Autobiographical Writings. Trans. by Edmund Jephcott. New York: Harcourt, 1978. Breton, André. Manifestoes of Surrealism. Trans. by Richard Seaver and Helen Lane. Ann Arbor: Michigan UP, 1972. Eliot, T.S. Collected Poems 1909-1962. London: Faber, 1963. Esslin, Martin. Theatre of the Absurd. Harmondsworth: Penguin, 1968. Foucault, Michel. The Archaeology of Knowledge. Trans. by A.M. Sheridan Smith. London: Tavistock, 1972. ———. The History of Sexuality: Volume I: An Introduction. Trans. by Robert Hurley. London: Penguin, 1990. Fukuyama, Francis. The End of History and the Last Man. London: Penguin, 1992. Graham, Martha. Blood Memory. New York: Doubleday, 1991. Hassan, Ihab. “Joyce, Beckett and the Postmodern Imagination.” Triquarterly 32.4 (1975): 192ff. Jameson, Fredric. “Postmodernism, or the Cultural Dominant of Late Capitalism,” New Left Review 146 (1984): 53-92. Leavis, F.R. F.R. Leavis: Essays and Documents. Eds. Ian MacKillop and Richard Storer. Sheffield: Sheffield Academic Press, 1995. Malevich, Kazimir. In Penny Guggenheim, ed. Art of This Century – Drawings – Photographs – Sculpture – Collages. New York: Art Aid, 1942. Marshall, Jonathan. “Documents in Australian Postmodern Dance: Two Interviews with Lucy Guerin,” in Adrian Kiernander, ed. Dance and Physical Theatre, special edition of Australasian Drama Studies 41 (October 2002): 102-33. ———. “Operatic Tradition and Ambivalence in Chamber Made Opera’s Recital (Chesworth, Horton, Noonan),” in Keith Gallasch and Laura Ginters, eds. Music Theatre in Australia, special edition of Australasian Drama Studies 45 (October 2004): 72-96. ———. “Vertigo: Between the Word and the Act,” Independent Performance Forums, series of essays commissioned by Not Yet It’s Difficult theatre company and published in RealTime Australia 35 (2000): 10. Merzbow. Venereology. Audio recording. USA: Relapse, 1994. Richards, Alison, Geoffrey Milne, et al., eds. Pearls before Swine: Australian Theatre Criticism, special edition of Meajin 53.3 (Spring 1994). Tzara, Tristan. Seven Dada Manifestos and Lampisteries. Trans. by Barbara Wright. London: Calder, 1992. Vaughan, David. Merce Cunningham: Fifty Years. Ed. Melissa Harris. New York: Aperture, 1997. Citation reference for this article MLA Style Marshall, Jonathan. "Inciting Reflection: A Short Manifesto for and Introduction to the Discursive Reviewing of the Arts." M/C Journal 8.5 (2005). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0510/08-marshall.php>. APA Style Marshall, J. (Oct. 2005) "Inciting Reflection: A Short Manifesto for and Introduction to the Discursive Reviewing of the Arts," M/C Journal, 8(5). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0510/08-marshall.php>.

IntroductionThis essay will focus on some of the connections between digitally transmitted stories, games, narrative processes, and the discipline whose ostensible job is the study of storytelling, namely literature. My observations will be limited to the specific case of computer games, storytelling, and what is often unproblematically referred to as “literature,” in order to focus attention on historical and contemporary features of the development of the relationship between the two that remain largely unexamined. Therefore, one goal of this essay is to re-think this relationship from a fresh perspective, whose “freshness” derives from reopening the past and re-examining what is overlooked when games scholars talk about “narrative” and “literature” as though they were interchangeable.Further, I will discuss the dissemination of narrative on/through various platforms before mass-media, such as textually transmitted stories that anticipate digitally disseminated narrative. This will include specific examples as well as a more general a re-examination of claims made on the topic of literature, narrative and computer games, via a brief review of disciplinary insights from the study of digital games and narrative. The following is therefore intended as a view of games and (literary) narrative in pre-digital forms as an attempt to build bridges between media studies and other disciplines by calling for a longer, developmental history of games, narrative and/or literature that considers them together rather than as separate territories.The Stakes of the Game My reasons for re-examining games and narrative scholarship include my desire to discuss a number of somewhat less-than-accurate or misleading notions about narrative and literature that have been folded into computer game studies, where these notions go unchallenged. I also want to point out a body of work on literature, mimesis and play that has been overlooked in game studies, and that would be helpful in thinking about stories and some of the (digital) platforms through which they are disseminated.To begin by responding to the tacit question of why it is worth asking what literary studies have to do with videogames, my answer resides in the link between play, games and storytelling forged by Aristotle in the Poetics. As a function of imitative play or “mimesis,” he claims, art forms mimic phenomena found in nature such as the singing of birds. So, by virtue of the playful mimetic function ascribed to the arts or “poesis,” games and storytelling are kindred forms of play. Moreover, the pretend function common to art forms such as realist fictional narratives that are read “as if” the story were true, and games played “as if” their premises were real, unfold in playfully imitative ways that produce possible worlds presented through different media.In the intervening centuries, numerous scholars discussed mimesis and play from Kant and Schiller in the 18th century, to Huizinga, and to many scholars who wrote on literature, mimesis and play later in the 20th century, such as Gadamer, Bell, Spariousu, Hutchinson, and Morrow. More recently, games scholar Janet Murray wrote that computer games are “a kind of abstract storytelling that resembles the world of common experience but compresses it in order to heighten interest,” hence even Tetris acts as a dramatic “enactment of the overtasked lives of Americans in the 1990’s” allowing them to “symbolically experience agency,” and “enact control over things outside our power” (142, 143). Similarly, Ryan has argued that videogames offer micro stories that are mostly about the pleasure of discovering nooks and crannies of on-line, digital possible worlds (10).At the same time, a tendency developed in games studies in the 1990s to eschew any connection with narrative, literature and earlier scholarship on mimesis. One example is Markku Eskelinen’s article in Game Studies wherein he argued that “[o]utside academic theory people are usually excellent at making distinctions between narrative, drama and games. If I throw a ball at you I don’t expect you to drop it and wait until it starts telling stories.” Eskelinen then explains that “when games and especially computer games are studied and theorized they are almost without exception colonized from the fields of literary, theatre, drama and film studies.” As Eskelinen’s argument attests, his concern is disciplinary territorialisation rather than stories and their transmedial dissemination, whereas I prefer to take an historical approach to games and storytelling, to which I now direct my attention.Stepping Back Both mimesis and interactivity are central to how stories are told and travel across media. In light thereof, I recall the story of Zeuxis who, in the 5th century BC, introduced a realistic method of painting. As the story goes, Zeuxis painted a boy holding a bunch of grapes so realistically that it attracted birds who tried to enter the world of the painting, whereupon the artist remarked that, were the boy rendered as realistically as the grapes, he would have scared the birds away. Centuries later in the 1550s, the camera obscura and mirrors were used to project scenery as actors moved in and out of it as an early form of multimedia storytelling entertainment (Smith 22). In the late 17th century, van Mieris painted The Raree Show, representing an interactive travelling storyboard and story master who invited audience participation, hence the girl pictured here, leaning forward to interact with the story.Figure 1: The Raree Show (van Mieris)Numerous interactive narrative toys were produced in the 18th and 19th, such as these storytelling playing cards sold as a leaf in The Great Mirror of Folly (1720). Along with the plays, poems and cartoons also contained in this volume dedicated to the South Sea Bubble crisis of 1720, the cards serve as a storyboard with plot lines that follow suits, so that hearts picks up one narrative thread, and clubs, spades and diamonds another. Hence while the cards could be removed for gaming they could also be read as a story in a medium that, to borrow games scholar Espen Aarseth’s terminology, requires non-trivial physical or “ergodic effort” on the part of readers and players.Figure 2: playing cards from The Great Mirror of Folly (1720) In the 20th century examples of interactive and ergodic codex fiction abound, including Hesse’s Das Glasperlenspiel [Glass Bead Game] (1943, 1949), Nabokov’s Pale Fire (1962), Saporta’s Composition No. 1 (1962), and Winterson’s PowerBook (2001) that conceptually and/or physically mimic and anticipate hypertext. More recently, Chloé Delaume’s Corpus Simsi (2003) explicitly attempts to remediate a MMORPG as the title suggests, just as there are videogames that attempt, in various ways, to remediate novels. I have presented these examples to argue for a long-continuum view of storytelling and games, as a series of attempts to produce stories—from Zeuxis grapes to PowerBook and beyond—that can be entered and interacted with, at least metaphorically or cognitively. Over time, various game-like or playful interfaces from text to computer have invited us into storyworlds while partially impeding or opening the door to interaction and texturing our experience of the story in medium-specific ways.The desire to make stories interactive has developed across media, from image to text and various combinations thereof, as a means of externalizing an author’s imagination to be activated by opening and reading a novel, or by playing a game wherein the story is mediated through a screen while players interact to change the course of the story. While I am arguing that storytelling has for centuries striven to interpolate spectators or readers by various means and though numerous media that would eventually make storytelling thoroughly and not only metaphorically interactive, I want now to return briefly to the question of literature.Narrative vs LiteratureThe term “literature” is frequently assumed to be unambiguous when it enters discussions of transmedia storytelling and videogames. What literature “is” was, however, hotly debated in the 1980s-90s with many scholars concluding that literature is a construct invented by “old dead white men,” resulting in much criticism on the topic of canon formation. Yet, without rehearsing the arguments produced in previous decades on the topic of literariness, I want to provide a few examples of what happens when games scholars and practitioners assume they know what literature is and then absorb or eschew it in their own transmedia storytelling endeavours.The 1990s saw the emergence of game studies as a young discipline, eager to burst out of the crucible of English Departments that were, as Eskelinen pointed out, the earliest testing grounds for the legitimized study of games. Thus ensued the “ludology vs narratology” debate wherein “ludologists,” keen to move away from literary studies, insisted that games be studied as games only, and participated in what Gonzalo Frasca famously called the “debate that never happened.” Yet as short-lived as the debate may have been, a negative and limited view of literature still inheres in games studies along with an abiding lack of awareness of the shared origins of stories, games, and thinking about both that I have attempted to sketch out thus far.Exemplary of arguments on the side of “ludology,” was storytelling game designer Chris Crawford’s keynote at Mediaterra 2007, in which he explained that literariness is measured by degrees of fun. Hence, whereas literature is highly formulaic and structured, storytelling is unconstrained and fun because storytellers have no rigid blueprint and can change direction at any moment. Yet, Crawford went on to explain how his storytelling machine works by drawing together individual syntactic elements, oddly echoing the Russian formalists’ description of literature, and particularly models that locate literary production at the intersection of the axis of selection, containing linguistic elements such as verbs, nouns, adjectives and so on, and the axis of combination governed by rules of genre.I foreground Crawford’s ludological argument because it highlights some of the issues that arise when one doesn’t care to know much about the study of literature. Crawford understands literature as rule-based, rigid and non-fun, and then trots out his own storytelling-model based or rigid syntactical building blocks and rule-based laws of combination, without the understanding the irony. This returns me to ludologist Eskelinen who also argued that “stories are just uninteresting ornaments or gift-wrappings to games”. In either case, the matter of “story” is stretched over the rigid syntax of language, and the literary structuralist enterprise has consisted precisely in peeling back that narrative skin or “gift wrap” to reveal the bones of human cognitive thought processes, as for example, when we read rhetorical figures such as metaphor and metonymy. In the words of William Carlos Williams, poetry is a machine made out of words, from whose nuts and bolts meaning emerges when activated, similar to programing language in a videogame whose story is eminent and comes into being as we play.Finally, the question of genre hangs in the background given that “literature” itself is potentially transmedia because its content can take many forms and be transmitted across diverse platforms. Importantly in this regard the novel, which is the form most games scholars have in mind when drawing or rejecting connections between games and literature, is itself a shape-shifting, difficult-to-define genre whose form, as the term novel implies, is subject to the constant imperative to innovate across media as it has done over time.Different Approaches While I just highlighted inadequacies in some of the scholarship on games and narrative (or “literature” when narrative is defined as such) there is work on interactive storytelling and the transmedia dissemination of stories explicitly as games that deals with some of these issues. In their article on virtual bodies in Dante’s Inferno (2010), Welsh and Sebastian explain that the game is a “reboot of a Trecento poem,” and discuss what must have been Dante’s own struggle in the 14th century to “materialize sin through metaphors of suffering,” while contending “with the abstractness of the subject matter [as well as] the representational shortcomings of language itself,” concluding that Dante’s “corporeal allegories must become interactive objects constructed of light and math that feel to the user like they have heft and volume” (166). This notion of “corporeal allegories” accords with my own model of a “body hermeneutic” that could help to understand the reception of stories transmitted in non-codex media: a poetics of reading that includes how game narratives “engage the body hapitically” (Goggin 219).Likewise, Kathi Berens’s work on “Novel Games: Playable Books on iPad” is exemplary of what literary theory and game texts can do for each other, that is, through the ways in which games can remediate, imitate or simply embody the kind of meditative depth that we encounter in the expansive literary narratives of the 19th century. In her reading of Living Will, Berens argues that the best way to gauge meaning is not in the potentialities of its text, but rather “in the human performance of reading and gaming in new thresholds of egodicity,” and offers a close reading that uncovers the story hidden in the JavaScript code, and which potentially changes the meaning of the game. Here again, the argument runs parallel to my own call for readings that take into account the visceral experience of games, and which demands a configurative/interpretative approach to the unfolding of narrative and its impact on our being as a whole. Such an approach would destabilize the old mind/body split and account for various modes of sensation as part of the story itself. This is where literary theory, storytelling, and games may be seen as coming together in novels like Delaume’s Corpus Simsi and a host of others that in some way remediate video games. Such analyses would include features of the platform/text—shape, topography, ergodicity—and how the story is disseminated through the printed text, the authors’ websites, blogs and so on.It is likewise important to examine what literary criticism that has dealt with games and storytelling in the past can do for games. For example, if one agrees with Wittgenstein that language is inherently game-like or ludic and that, by virtue of literature’s long association with mimesis, its “as if” function, and its “autotelic” or supposedly non-expository nature, then most fiction is itself a form of game. Andrew Ferguson’s work on Finnegan’s Wake (1939) takes these considerations into account while moving games and literary studies into the digital age. Ferguson argues that Finnegan’s Wake prefigures much of what computers make possible such as glitching, which “foregrounds the gaps in the code that produces the video-game environment.” This he argues, is an operation that Joyce performed textually, thereby “radically destabilizing” his own work, “leading to effects [similar to] short-circuiting plot events, and entering spaces where a game’s normal ontological conditions are suspended.” As Ferguson points out, moreover, literary criticism resembles glitch hunting as scholars look for keys to unlock the puzzles that constitute the text through which readers must level up.Conclusion My intention has been to highlight arguments presented by ludologists like Eskelinnen who want to keep game studies separate from narrative and literary studies, as well as those game scholars who favour a narrative approach like Murray and Ryan, in order to suggest ways in which a longer, historical view of how stories travel across platforms might offer a more holistic view of where we are at today. Moreover, as my final examples of games scholarship suggest, games, and games that specifically remediate works of literature such as Dante’s Inferno, constitute a rapidly moving target that demands that we keep up by finding new ways to take narrative and ergodic complexity into account.The point of this essay was not, therefore, to adapt a position in any one camp but rather to nod to the major contributors in a debate which was largely about institutional turf, and perhaps never really happened, yet still continues to inform scholarship. At the same time, I wanted to argue for the value of discussing the long tradition of understanding literature as a form of mimesis and therefore as a particular kind of game, and to show how such an understanding contributes to historically situating and analysing videogames. Stories can be experienced across multiple platforms or formats, and my ultimate goal is to see what literary studies can do for game studies by trying to show that the two share more of the same goals, elements, and characteristics than is commonly supposed.ReferencesAristotle. Poetics, Trans. J. Hutton. New York: W.W. Norton & Company, 1982.Aarseth, Espen. Cybertext: Perspectives on Ergodic Literature. Baltimore: Johns Hopkins UP, 2007.Behrens, Kathi. “‘Messy’ Ludology: New Dimensions of Narrator Unreliability in Living Will.” No Trivial Effort: Essays on Games and Literary Theory. Eds. Joyce Goggin and Timothy Welsh. Bloomsbury: Forthcoming.Bell, D. Circumstances: Chance in the Literary Text. Lincoln: Nebraska UP, 1993. Delaume, Chloé. Corpus Simsi. Paris: Éditions Léo Scheer, 2003.Eskelinen, Markku. “The Gaming Situation”. Game Studies 1.1 (2011). <http://www.gamestudies.org/0101/eskelinen/>. Ferguson, Andrew. “Let’s Play Finnegan’s Wake.” Hypermedia Joyce Studies 13 (2014). <http://hjs.ff.cuni.cz/archives/v13_1/main/essays.php?essay=ferguson>. Gadamer, Hans-Georg. Truth and Method, Trans. Barden and Cumming. New York: Crossroad, 1985.Goggin, Joyce. “A Body Hermeneutic?: Corpus Simsi or Reading like a Sim.” The Hand of the Interpreter: Essays on Meaning after Theory. Eds. G.F. Mitrano and Eric Jarosinski. Bern: Peter Lang, 2008. 205-223.Hesse, Hermann. The Glass Bead Game [Das Glasperlenspiel]. Trans. Clara Winston. London: Picador, 2002.Huizinga, Johann. Homo Ludens. Groningen: Wolters-Noordhoff cop, 1938.Hutchinson, Peter. Games Authors Play. New York: Metheun, 1985.James, Joyce. Finnegan’s Wake. London: Faber and Faber, 1939.Morrow, Nancy. Dreadful Games: The Play of Desire and the 19th-Century Novel. Ohio: Kent State UP, 1988.Murray, Janet H. Hamlet on the Holodeck: The Future of Narrative in Cyberspace. Cambridge: MIT UP, 1997.Nabokov, Vladimir. Pale Fire. New York: Putnam, 1962.Ryan, Marie-Laure. Narrative as Virtual Reality: Immersion and Interactivity in Literature and Electronic Media. Baltimore: Johns Hopkins UP, 2001.Saporta, Marc. Composition No. 1. Paris: Éditions du Seuil, 1962.Smith, Grahame. Dickens and the Dream of Cinema. Manchester: Manchester UP, 2003.Spariosu, Mihai. Literature, Mimesis and Play. Tübigen: Gunter Narr Verlag, 1982.Winterson, Janette. The PowerBook. London: Vintage, 2001.Wittgenstein, Ludwig. The Philosophical Investigations. Trans. G.E.M. Anscombe. New York: Macmillan: 1972.

In August 2006 the LiveJournal (hereafter LJ) community sga_flashfic posted its bimonthly challenge: a “Mission Report” challenge. Challenge communities are fandom-specific sites where moderators pick a theme or prompt to which writers respond and then post their specific fan works. The terms of this challenge were to encourage participants to invent a new mission and create a piece of fan fiction in the form of a mission report from the point of view of the Stargate Atlantis team of explorers. As an alternative possibility, and this is where the trouble started, the challenge also allowed to “take another author’s story and write a report” of its mission. Moderator Cesperanza then explained, “if you choose to write a mission report of somebody else’s story, we’ll ask you to credit them, but we won’t require you to ask their permission” (sga_flashfic LJ, 21 Aug. 2006, emphasis added). Whereas most announcement posts would only gather a few comments, this reached more than a hundred responses within hours, mostly complaints. Even though the community administrators quickly backtracked and posted a revision of the challenge not 12 hours later, the fannish LiveJournal sphere debated the challenge for days, reaching far beyond the specific fandom of Stargate Atlantis to discuss the ethical questions surrounding fannish appropriation and remix. At the center of the debate were the last eight words: “we won’t require you to ask their permission.” By encouraging fans to effectively write fan fiction of fan fiction and by not requiring permission, the moderators had violated an unwritten norm within this fannish community. Like all fan communities, western media fans have developed internal rules covering everything from what to include in a story header to how long to include a spoiler warning following aired episodes (for a definition and overview of western media fandom, see Coppa). In this example, the mods violated the fannish prohibition against the borrowing of original characters, settings, plot points, or narrative structures from other fan writers without permission—even though as fan fiction, the source of the inspiration engages in such borrowing itself. These kinds of normative rules can be altered, of course, but any change requires long and involved discussions. In this essay, we look at various debates that showcase how this fan community—media fandom on LiveJournal—creates and enforces but also discusses and changes its normative behavior. Fan fiction authors’ desire to prevent their work from being remixed may seem hypocritical, but we argue that underlying these conversations are complex negotiations of online privacy and control, affective aesthetics, and the value of fan labor. This is not to say that all fan communities address issues of remixing in the same way media fandom at this point in time did nor to suggest that they should; rather, we want to highlight a specific community’s internal ethics, the fervor with which members defend their rules, and the complex arguments that evolve from all sides when rules are questioned. Moreover, we suggest that these conversations offer insight into the specific relation many fan writers have to their stories and how it may differ from a more universal authorial affect. In order to fully understand the underlying motivations and the community ethos that spawned the sga_flashfic debates, we first want to differentiate between forms of unauthorised (re)uses and the legal, moral, and artistic concerns they create. Only with a clear definition of copyright infringement and plagiarism, as well as a clear understanding of who is affected (and in what ways) in any of these cases, can we fully understand the social and moral intersection of fan remixing of fan fiction. Only when sidestepping the legal and economic concerns surrounding remix can we focus on the ethical intricacies between copyright holders and fan writers and, more importantly, within fan communities. Fan communities differ greatly over time, between fandoms, and even depending on their central social interfaces (such as con-based zines, email-based listservs, journal-based online communities, etc.), and as a result they also develop a diverse range of internal community rules (Busse and Hellekson, “Works”; Busker). Much strife is caused when different traditions and their associated mores intersect. We’d argue, however, that the issues in the case of the Stargate Atlantis Remix Challenge were less the confrontation of different communities and more the slowly changing attitudes within one. In fact, looking at media fandom today, we may already be seeing changed attitudes—even as the debates continue over remix permission and unauthorised use. Why Remixes Are Not Copyright Infringement In discussing the limits of unauthorised use, it is important to distinguish plagiarism and copyright violation from forms of remix. While we are more concerned with the ethical issues surrounding plagiarism, we want to briefly address copyright infringement, simply because it often gets mixed into the ethics of remixes. Copyright is strictly defined as a matter of law; in many of the online debates in media fandom, it is often further restricted to U.S. Law, because a large number of the source texts are owned by U.S. companies. According to the U.S. Constitution (Article I, Section 8), Congress has the power to secure an “exclusive Right” “for limited Times.” Given that intellectual property rights have to be granted and are limited, legal scholars read this statute as a delicate balance between offering authors exclusive rights and allowing the public to flourish by building on these works. Over the years, however, intellectual property rights have been expanded and increased at the expense of the public commons (Lessig, Boyle). The main exception to this exclusive right is the concept of “fair use,” defined as use “for purposes such as criticism, comment, news reporting, teaching..., scholarship, or research” (§107). Case law circumscribes the limits of fair use, distinguishing works that are merely “derivative” from those that are “transformative” and thus add value (Chander and Sunder, Fiesler, Katyal, McCardle, Tushnet). The legal status of fan fiction remains undefined without a specific case that would test the fair use doctrine in regards to fan fiction, yet fair use and fan fiction advocates argue that fan fiction should be understood as eminently transformative and thus protected under fair use. The nonprofit fan advocacy group, the Organization for Transformative Works, in fact makes clear its position by including the legal term in their name, reflecting a changing understanding of both fans and scholars. Why Remixes Are Not Plagiarism Whereas copyright infringement is a legal concept that punishes violations between fan writers and commercial copyright holders, plagiarism instead is defined by the norms of the audience for which a piece is written: definitions of plagiarism thus differ from academic to journalist to literary contexts. Within fandom one of the most blatant (and most easily detectable) forms of plagiarism is when a fan copies another work wholesale and publishes it under their own name, either within the same fandom or by simply searching and replacing names to make it fit another fandom. Other times, fan writers may take selections of published pro or fan fiction and insert them into their works. Within fandom accusations of plagiarism are taken seriously, and fandom as a whole polices itself with regards to plagiarism: the LiveJournal community stop_plagiarism, for example, was created in 2005 specifically to report and pursue accusations of plagiarism within fandom. The community keeps a list of known plagiarisers that include the names of over 100 fan writers. Fan fiction plagiarism can only be determined on a case-by-case basis—and fans remain hypervigilant simply because they are all too often falsely accused as merely plagiarising when instead they are interpreting, translating, and transforming. There is another form of fannish offense that does not actually constitute plagiarism but is closely connected to it, namely the wholesale reposting of stories with attributions intact. This practice is frowned upon for two main reasons. Writers like to maintain at least some control over their works, often deriving from anxieties over being able to delete one’s digital footprint if desired or necessary. Archiving stories without authorial permission strips authors of this ability. More importantly, media fandom is a gift economy, in which labor is not reimbursed economically but rather rewarded with feedback (such as comments and kudos) and the growth of a writer’s reputation (Hellekson, Scott). Hosting a story in a place where readers cannot easily give thanks and feedback to the author, the rewards for the writer’s fan labor are effectively taken from her. Reposting thus removes the story from the fannish gift exchange—or, worse, inserts the archivist in lieu of the author as the recipient of thanks and comments. Unauthorised reposting is not plagiarism, as the author’s name remains attached, but it tends to go against fannish mores nonetheless as it deprives the writer of her “payment” of feedback and recognition. When Copyright Holders Object to Fan Fiction A small group of professional authors vocally proclaim fan fiction as unethical, illegal, or both. In her “Fan Fiction Rant” Robin Hobbs declares that “Fan fiction is to writing what a cake mix is to gourmet cooking” and then calls it outright theft: “Fan fiction is like any other form of identity theft. It injures the name of the party whose identity is stolen.” Anne Rice shares her feelings about fan fiction on her web site with a permanent message: “I do not allow fan fiction. The characters are copyrighted. It upsets me terribly to even think about fan fiction with my characters. I advise my readers to write your own original stories with your own characters. It is absolutely essential that you respect my wishes.” Diana Gabaldon calls fan fiction immoral and describes, “it makes me want to barf whenever I’ve inadvertently encountered some of it involving my characters.” Moreover, in a move shared by other anti-fan fiction writers, she compares her characters to family members: “I wouldn’t like people writing sex fantasies for public consumption about me or members of my family—why would I be all right with them doing it to the intimate creations of my imagination and personality?” George R.R. Martin similarly evokes familial intimacy when he writes, “My characters are my children, I have been heard to say. I don’t want people making off with them.” What is interesting in these—and other authors’—articulations of why they disapprove of fan fiction of their works is that their strongest and ultimate argument is neither legal nor economic reasoning but an emotional plea: being a good fan means coloring within the lines laid out by the initial creator, putting one’s toys back exactly as one found them, and never ever getting creative or transformative with them. Many fan fiction writers respect these wishes and do not write in book fandoms where the authors have expressed their desires clearly. Sometimes entire archives respect an author’s desires: fanfiction.net, the largest repository of fic online, removed all stories based on Rice’s work and does not allow any new ones to be posted. However, fandom is a heterogeneous culture with no centralised authority, and it is not difficult to find fic based on Rice’s characters and settings if one knows where to look. Most of these debates are restricted to book fandoms, likely for two reasons: (1) film and TV fan fiction alters the medium, so that there is no possibility that the two works might be mistaken for one another; and (2) film and TV authorship tends to be collaborative and thus lowers the individual sense of ownership (Mann, Sellors). How Fannish Remixes Are like Fan Fiction Most fan fiction writers strongly dismiss accusations of plagiarism and theft, two accusations that all too easily are raised against fan fiction and yet, as we have shown, such accusations actually misdefine terms. Fans extensively debate the artistic values of fan fiction, often drawing from classical literary discussions and examples. Clearly echoing Wilde’s creed that “there is no such thing as a moral or immoral book,” Kalichan, for example, argues in one LJ conversation that “whenever I hear about writers asserting that other writing is immoral, I become violently ill. Aside from this, morality & legality are far from necessarily connected. Lots of things are immoral and legal, illegal and moral and so on, in every permutation imaginable, so let’s just not confuse the two, shall we” (Kalichan LJ, 3 May 2010). Aja Romano concludes an epic list of remixed works ranging from the Aeneid to The Wind Done Gone, from All’s Well That Ends Well to Wicked with a passionate appeal to authors objecting to fan fiction: the story is not defined by the barriers you place around it. The moment you gave it to us, those walls broke. You may hate the fact people are imagining more to your story than what you put there. But if I were you, I’d be grateful that I got the chance to create a story that has a culture around it, a story that people want to keep talking about, reworking, remixing, living in, fantasizing about, thinking about, writing about. (Bookshop LJ, 3 May 2010)Many fan writers view their own remixes as part of a larger cultural movement that appropriates found objects and culturally relevant materials to create new things, much like larger twentieth century movements that include Dada and Pop Art, as well as feminist and postcolonial challenges to the literary canon. Finally, fan fiction partakes in 21st century ideas of social anarchy to create a cultural creative commons of openly shared ideas. Fan Cupidsbow describes strong parallels and cross-connection between all sorts of different movements, from Warhol to opensource, DeviantArt to AMV, fanfiction to mashups, sampling to critique and review. All these things are about how people are interacting with technology every day, and not just digital technology, but pens and paper and clothes and food fusions and everything else. (Cupidsbow LJ, 20 May 2009) Legally, of course, these reuses of collectively shared materials are often treated quite differently, which is why fan fiction advocates often maintain that all remixes be treated equally—regardless of whether their source text is film, TV, literature, or fan fiction. The Archive of Our Own, a project of the Organization for Transformative Works, for example, does not distinguish in its Content and Abuse Policy section between commercial and fan works in regard to plagiarism and copyright. Returning to the initial case of the Stargate Atlantis Mission Report Challenge, we can thus see how the moderator clearly positions herself within a framework that considers all remixes equally remixable. Even after changing the guidelines to require permission for the remixing of existing fan stories, moderator Cesperanza notes that she “remain[s] philosophically committed to the idea that people have the right to make art based on other art provided that due credit is given the original artist” (sga_flashfic LJ, 21 Aug. 2006). Indeed, other fans agree with her position in the ensuing discussions, drawing attention to the hypocrisy of demanding different rules for what appears to be the exact same actions: “So explain to me how you can defend fanfiction as legitimate derivative work if it’s based on one type of source material (professional writing or TV shows), yet decry it as ‘stealing’ and plagiarism if it’s based on another type of source material (fanfiction)” (Marythefan LJ, 21 Aug. 2006). Many fans assert that all remixes should be tolerated by the creators of their respective source texts—be they pro or fan. Fans expect Rowling to be accepting of Harry Potter’s underage romance with a nice and insecure Severus Snape, and they expect Matthew Weiner to be accepting of stories that kill off Don Draper and have his (ex)wives join a commune together. So fans should equally accept fan fiction that presents the grand love of Rodney McKay and John Sheppard, the most popular non-canonical fan fiction pairing on Stargate Atlantis, to be transformed into an abusive and manipulative relationship or rewritten with one of them dying tragically. Lydiabell, for example, argues that “there’s [no]thing wrong with creating a piece of art that uses elements of another work to create something new, always assuming that proper credit is given to the original... even if your interpretation is at odds with everything the original artist wanted to convey” (Lydiabell LJ, 22 Aug. 2006). Transforming works can often move them into territory that is critical of the source text, mocks the source text, rearranges relationships, and alters characterisations. It is here that we reach the central issue of this article: many fans indeed do view intrafandom interactions as fundamentally different to their interactions with professional authors or commercial entertainment companies. While everyone agrees that there are no legal, economic, or even ultimately moral arguments to be made against remixing fan fiction (because any such argument would nullify the fan’s right to create their fan fiction in the first place), the discourses against open remixing tend to revolve around community norms, politeness, and respect. How Fannish Remixes Are Not like Fan Fiction At the heart of the debate lie issues of community norms: taking another fan’s stories as the basis for one’s own fiction is regarded as a violation of manners, at least the way certain sections of the community define them. This, in fact, is not unlike the way many fan academics engage with fandom research. While it may be perfectly legal to directly cite fans’ blog posts, and while it may even be in compliance with institutional ethical research requirements (such as Internal Review Boards at U.S. universities), the academic fan writing about her own community may indeed choose to take extra precautions to protect herself and that community. As Kristina Busse and Karen Hellekson have argued, fan studies often exists at the intersection of language and social studies, and thus written text may simultaneously be treated as artistic works and as utterances by human subjects (“Identity”). In this essay (and elsewhere), we thus limit direct linking into fannish spaces, instead giving site, date, and author, and we have consent from all fans we cite in this essay. The community of fans who write fic in a particular fandom is relatively small, and most of them are familiar with each other, or can trace a connection via one or two degrees of separation only. While writing fan fiction about Harry Potter may influence the way you and your particular circle of friends interpret the novels, it is unlikely to affect the overall reception of the work. During the remix debate, fan no_pseud articulates the differing power dynamic: When someone bases fanfic on another piece of fanfic, the balance of power in the relationship between the two things is completely different to the relationship between a piece of fanfic and the canon source. The two stories have exactly equal authority, exactly equal validity, exactly equal ‘reality’ in fandom. (nopseud LJ, 21 Aug. 2006) Within fandom, there are few stories that have the kind of reach that professional fiction does, and it is just as likely that a fan will come across an unauthorised remix of a piece of fan fiction as the original piece itself. In that way, the reception of fan fiction is more fragile, and fans are justifiably anxious about it. In a recent conversation about proper etiquette within Glee fandom, fan writer flaming_muse articulates her reasons for expecting different behavior from fandom writers who borrow ideas from each other: But there’s a huge difference between fanfic of media and fanfic of other fanfic authors. Part of it is a question of the relationship of the author to the source material … but part of it is just about not hurting or diminishing the other creative people around you. We aren’t hurting Glee by writing fic in their ‘verse; we are hurting other people if we write fanfic of fanfic. We’re taking away what’s special about their particular stories and all of the work they put into them. (Stoney321 LJ, 12 Feb. 2012)Flaming_muse brings together several concepts but underlying all is a sense of community. Thus she equates remixing within the community without permission as a violation of fannish etiquette. The sense of community also plays a role in another reason given by fans who prefer permission, which is the actual ease of getting it. Many fandoms are fairly small communities, which makes it more possible to ask for permission before doing a translation, adaptation, or other kind of rewrite of another person’s fic. Often a fan may have already given feedback to the story or shared some form of conversation with the writer, so that requesting permission seems fairly innocuous. Moreover, fandom is a community based on the economy of gifting and sharing (Hellekson), so that etiquette becomes that much more important. Unlike pro authors who are financially reimbursed for their works, feedback is effectively a fan writer’s only payment. Getting comments, kudos, or recommendations for their stories are ways in which readers reward and thank the writers for their work. Many fans feel that a gift economy functions only through the goodwill of all its participants, which remixing without permission violates. How Fan Writing May Differ From Pro Writing Fans have a different emotional investment in their creations, only partially connected to writing solely for love (as opposed to professional writers who may write for love but also write for their livelihood in the best-case scenarios). One fan, who writes both pro and fan fiction, describes her more distanced emotional involvement with her professional writing as follows, When I’m writing for money, I limit my emotional investment in the material I produce. Ultimately what I am producing does not belong to me. Someone else is buying it and I am serving their needs, not my own. (St_Crispins LJ, 27 Aug. 2006)The sense of writing for oneself as part of a community also comes through in a comment by pro and fan writer Matociquala, who describes the specificity and often quite limited audience of fan fiction as follows: Fanfiction is written in the expectation of being enjoyed in an open membership but tight-knit community, and the writer has an expectation of being included in the enjoyment and discussion. It is the difference, in other words, between throwing a fair on the high road, and a party in a back yard. Sure, you might be able to see what’s going on from the street, but you’re expected not to stare. (Matociquala LJ, 18 May 2006)What we find important here is the way both writers seem to suggest that fan fiction allows for a greater intimacy and immediacy on the whole. So while not all writers write to fulfill (their own or other’s) emotional and narrative desires, this seems to be more acceptable in fan fiction. Intimacy, i.e., the emotional and, often sexual, openness and vulnerability readers and writers exhibit in the stories and surrounding interaction, can thus constitute a central aspect for readers and writers alike. Again, none of these aspects are particular to fan fiction alone, but, unlike in much other writing, they are such a central component that the stories divorced from their context—textual, social, and emotional—may not be fully comprehensible. In a discussion several years ago, Ellen Fremedon coined the term Id Vortex, by which she refers to that very tailored and customised writing that caters to the writers’ and/or readers’ kinks, that creates stories that not only move us emotionally because we already care about the characters but also because it uses tropes, characterisations, and scenes that appeal very viscerally: In fandom, we’ve all got this agreement to just suspend shame. I mean, a lot of what we write is masturbation material, and we all know it, and so we can’t really pretend that we’re only trying to write for our readers’ most rarefied sensibilities, you know? We all know right where the Id Vortex is, and we have this agreement to approach it with caution, but without any shame at all. (Ellen Fremedon LJ, 2 Dec. 2004)Writing stories for a particular sexual kink may be the most obvious way fans tailor stories to their own (or others’) desires, but in general, fan stories often seem to be more immediate, more intimate, more revealing than most published writing. This attachment is only strengthened by fans’ immense emotional attachment to the characters, as they may spend years if not decades rewatching their show, discussing all its details, and reading and writing stories upon stories. From Community to Commons These norms and mores continue to evolve as fannish activity becomes more and more visible to the mainstream, and new generations of fans enter fandom within a culture where media is increasingly spreadable across social networks and all fannish activity is collectively described and recognised as “fandom” (Jenkins, Ford, and Green). The default mode of the mainstream often treats “found” material as disseminable, and interfaces encourage such engagement by inviting users to “share” on their collection of social networks. As a result, many new fans see remixing as not only part of their fannish right, but engage in their activity on platforms that make sharing with or without attribution both increasingly easy and normative. Tumblr is the most recent and obvious example of a platform in which reblogging other users’ posts, with or without commentary, is the normative mode. Instead of (or in addition to) uploading one’s story to an archive, a fan writer might post it on Tumblr and consider reblogs as another form of feedback. In fact, our case study and its associated differentiation of legal, moral, and artistic justifications for and against remixing fan works, may indeed be an historical artifact in its own right: media fandom as a small and well-defined community of fans with a common interest and a shared history is the exception rather than the norm in today’s fan culture. When access to stories and other fans required personal initiation, it was easy to teach and enforce a community ethos. Now, however, fan fiction tops Google searches for strings that include both Harry and Draco or Spock and Uhura, and fan art is readily reblogged by sites for shows ranging from MTV’s Teen Wolf to NBC’s Hannibal. Our essay thus must be understood as a brief glimpse into the internal debates of media fans at a particular historical juncture: showcasing not only the clear separation media fan writers make between professional and fan works, but also the strong ethos that online communities can hold and defend—if only for a little while. References Boyle, James. The Public Domain: Enclosing the Commons of the Mind. Ithaca: Yale University Press, 2008. Busker, Rebecca Lucy. “On Symposia: LiveJournal and the Shape of Fannish Discourse.” Transformative Works and Cultures 1 (2008). http://journal.transformativeworks.org/index.php/twc/article/view/49. Busse, Kristina, and Karen Hellekson. “Work in Progress.” In Karen Hellekson and Kristina Busse, eds., Fan Fiction and Fan Communities in the Age of the Internet: New Essays. Jefferson, N.C.: McFarland, 2006. 5–40. Busse, Kristina, and Karen Hellekson. “Identity, Ethics, and Fan Privacy.” In Katherine Larsen and Lynn Zubernis, eds., Fan Culture: Theory/Practice. Newcastle upon Tyne: Cambridge Scholars Publishing, 2012. 38-56. Chander, Anupam, and Madhavi Sunder. “Everyone’s a Superhero: A Cultural Theory of ‘Mary Sue’ Fan Fiction as Fair Use.” California Law Review 95 (2007): 597-626. Coppa, Francesca. “A Brief History of Media Fandom.” In Karen Hellekson and Kristina Busse, eds., Fan Fiction and Fan Communities in the Age of the Internet: New Essays. Jefferson, N.C.: McFarland, 2006. 41–59. Fiesler, Casey. “Everything I Need to Know I Learned from Fandom: How Existing Social Norms Can Help Shape the Next Generation of User-Generated Content.” Vanderbilt Journal of Entertainment and Technology Law 10 (2008): 729-62. Gabaldon, Diana. “Fan Fiction and Moral Conundrums.” Voyages of the Artemis. Blog. 3 May 2010. 7 May 2010 http://voyagesoftheartemis.blogspot.com/2010/05/fan-fiction-and-moral-conundrums.html. Hellekson, Karen. “A Fannish Field of Value: Online Fan Gift Culture.” Cinema Journal 48.4 (2009): 113–18. Hobbs, Robin. “The Fan Fiction Rant.” Robin Hobb’s Home. 2005. 14 May 2006 http://www.robinhobb.com/rant.html. Jenkins, Henry, Sam Ford, and Joshua Green. Spreadable Media: Creating Value and Meaning in a Networked Culture. New York: New York University Press, 2013. Katyal, Sonia. “Performance, Property, and the Slashing of Gender in Fan Fiction.” Journal of Gender, Social Policy, and the Law 14 (2006): 463-518. Lessig, Lawrence. Remix: Making Art and Commerce Thrive in a Hybrid Economy. New York: Penguin, 2008. Mann, Denise. “It’s Not TV, It’s Brand Management.” In Vicki Mayer, Miranda Banks, and John Thornton Caldwell, eds., Production Studies: Cultural Studies of Media Industries. New York: Routledge, 2009. 99-114. Martin, George R.R. “Someone is Angry on the Internet.” LiveJournal. 7 May 2010. 15 May 2013. http://grrm.livejournal.com/151914.html. McCardle, Meredith. “Fandom, Fan Fiction and Fanfare: What’s All the Fuss?” Boston University Journal of Science and Technology Law 9 (2003): 443-68. Rice, Anne. “Important Message From Anne on ‘Fan Fiction’.” n.d. 15 May 2013. http://www.annerice.com/readerinteraction-messagestofans.html. Scott, Suzanne. “Repackaging Fan Culture: The Regifting Economy of Ancillary Content Models.” Transformative Works and Cultures 3 (2009). http://dx.doi.org/10.3983/twc.2009.0150. Sellors, C. Paul. Film Authorship: Auteurs and Other Myths. London: Wallflower, 2010. Tushnet, Rebecca. “Copyright Law, Fan Practices, and the Rights of the Author.” In Jonathan Gray, Cornel Sandvoss, and C. Lee Harrington, eds., Fandom: Identities and Communities in a Mediated World. New York: New York University Press, 2007. 60-71.

IntroductionThis paper argues that the industrial contexts of re-imagining, or transforming, literary icons deploy the promotional strategies that are associated with what are usually seen as lesser, or purely commercial, genres. Promotional paratexts (Genette Paratexts; Gray; Hills) reveal transformations of content that position audiences to receive them as creative innovations, superior in many senses to their literary precursors due to the distinctive expertise of creative professionals. This interpretation leverages Matt Hills’ argument that certain kinds of “quality” screened drama are discursively framed as possessing the cultural capital associated with auterist cinema, despite their participation in the marketing logics of media franchising (Johnson). Adaptation theorist Linda Hutcheon proposes that when audiences receive literary adaptations, their pleasure inheres in a mixture of “repetition and difference”, “familiarity and novelty” (114). The difference can take many forms, but may be framed as guaranteed by the “distinction”, or—in Bourdieu’s terms—the cultural capital, of talented individuals and companies. Gerard Genette (Palimpsests) argued that “proximations” or updatings of classic literature involve acknowledging historical shifts in ideological norms as well as aesthetic techniques and tastes. When literary brands are made over using different media, there are economic lures to participation in currently fashionable technologies, as well as current political values. Linda Hutcheon also underlines the pragmatic constraints on the re-imagining of literary brands. “Expensive collaborative art forms” (87) such as films and large stage productions look for safe bets, seeking properties that have the potential to increase the audience for their franchise. Thus the marketplace influences both production and the experience of audiences. While this paper does not attempt a thoroughgoing analysis of audience reception appropriate to a fan studies approach, it borrows concepts from Matt Hills’s theorisation of marketing communication associated with screen “makeovers”. It shows that literary fiction and cinematic texts associated with celebrated authors or auteurist producer-directors share branding discourses characteristic of contemporary consumer culture. Strategies include marketing “reveals” of transformed content (Hills 319). Transformed content is presented not only as demonstrating originality and novelty; these promotional paratexts also perform displays of cultural capital on the part of production teams or of auteurist creatives (321). Case Study 1: Steven Spielberg, The Adventures of Tintin (2011) The Adventures of Tintin: The Secret of the Unicorn is itself an adaptation of a literary brand that reimagines earlier transmedia genres. According to Spielberg’s biographer, the Tintin series of bandes dessinée (comics or graphic novels) by Belgian artist Hergé (Georges Remi), has affinities with “boys’ adventure yarns” referencing and paying homage to the “silent filmmaking and the movie serials of the 1930s and ‘40s” (McBride 530). The three comics adapted by Spielberg belong to the more escapist and less “political” phase of Hergé’s career (531). As a fast-paced action movie, building to a dramatic and spectacular closure, the major plot lines of Spielberg’s film centre on Tintin’s search for clues to the secret of a model ship he buys at a street market. Teaming up with an alcoholic sea captain, Tintin solves the mystery while bullying Captain Haddock into regaining his sobriety, his family seat, and his eagerness to partner in further heroic adventures. Spielberg’s industry stature allowed him the autonomy to combine the commercial motivations of contemporary “tentpole” cinema adaptations with aspirations towards personal reputation as an auteurist director. Many of the promotional paratexts associated with the film stress the aesthetic distinction of the director’s practice alongside the blockbuster spectacle of an action film. Reinventing the Literary Brand as FranchiseComic books constitute the “mother lode of franchises” (Balio 26) in a industry that has become increasingly global and risk-adverse (see also Burke). The fan base for comic book movies is substantial and studios pre-promote their investments at events such as the four-day Comic-Con festival held annually in San Diego (Balio 26). Described as “tentpole” films, these adaptations—often of superhero genres—are considered conservative investments by the Hollywood studios because they “constitute media events; […] lend themselves to promotional tie-ins”; are “easy sells in world markets and […] have the ability to spin off sequels to create a franchise” (Balio 26). However, Spielberg chose to adapt a brand little known in the primary market (the US), thus lacking the huge fan-based to which pre-release promotional paratexts might normally be targeted. While this might seem a risky undertaking, it does reflect “changed industry realities” that seek to leverage important international markets (McBride 531). As a producer Spielberg pursued his own strategies to minimise economic risk while allowing him creative choices. This facilitated the pursuit of professional reputation alongside commercial success. The dual release of both War Horse and Tintin exemplify the director-producer’s career practice of bracketing an “entertainment” film with a “more serious work” (McBride 530). The Adventures of Tintin was promoted largely as technical tour de force and spectacle. Conversely War Horse—also adapted from a children’s text—was conceived as a heritage/nostalgia film, marked with the attention to period detail and lyric cinematography of what Matt Hills describes as “aestheticized fiction”. Nevertheless, promotional paratexts stress the discourse of auteurist transformation even in the case of the designedly more commercial Tintin film, as I discuss further below. These pre-release promotions emphasise Spielberg’s “painterly” directorial hand, as well as the professional partnership with Peter Jackson that enabled cutting edge innovation in animation. As McBride explains, the “dual release of the two films in the US was an unusual marketing move” seemingly designed to “showcase Spielberg’s artistic versatility” (McBride 530).Promotional Paratexts and Pre-Recruitment of FansAs Jonathan Gray and Jason Mittell have explained, marketing paratexts predate screen adaptations (Gray; Mittell). As part of the commercial logic of franchise development, selective release of information about a literary brand’s transformation are designed to bring fans of the “original,” or of genre communities such as fantasy or comics audiences, on board with the adaptation. Analysing Steven Moffat’s revelations about the process of adapting and creating a modern TV series from Conan Doyle’s canon (Sherlock), Matt Hills draws attention to the focus on the literary, rather than the many screen reinventions. Moffat’s focus on his childhood passion for the Holmes stories thus grounds the team’s adaptation in a period prior to any “knowledge of rival adaptations […] and any detailed awareness of canon” (326). Spielberg (unlike Jackson) denied any such childhood affective investment, claiming to have been unaware of the similarities between Raiders of the Lost Ark (1981) and the Tintin series until alerted by a French reviewer of Raiders (McBride 530). In discussing the paradoxical fidelity of his and Jackson’s reimagining of Tintin, Spielberg performed homage to the literary brand while emphasising the aesthetic limitations within the canon of prior adaptations:‘We want Tintin’s adventures to have the reality of a live-action film’, Spielberg explained during preproduction, ‘and yet Peter and I felt that shooting them in a traditional live-action format would simply not honor the distinctive look of the characters and world that Hergé created. Hergé’s characters have been reborn as living beings, expressing emotion and a soul that goes far beyond anything we’ve been able to create with computer-animated characters.’ (McBride 531)In these “reveals”, the discourse positions Spielberg and Jackson as both fans and auteurs, demonstrating affective investment in Hergé’s concepts and world-building while displaying the ingenuity of the partners as cinematic innovators.The Branded Reveal of Transformed ContentAccording to Hills, “quality TV drama” no less than “makeover TV,” is subject to branding practices such as the “reveal” of innovations attributed to creative professionals. Marketing paratexts discursively frame the “professional and creative distinction” of the teams that share and expand the narrative universe of the show’s screen or literary precursors (319–20). Distinction here refers to the cultural capital of the creative teams, as well as to the essential differences between what adaptation theorists refer to as the “hypotext” (source/original) and “hypertext” (adaptation) (Genette Paratexts; Hutcheon). The adaptation’s individualism is fore-grounded, as are the rights of creative teams to inherit, transform, and add richness to the textual universe of the precursor texts. Spielberg denied the “anxiety of influence” (Bloom) linking Tintin and Raiders, though he is reported to have enthusiastically acknowledged the similarities once alerted to them. Nevertheless, Spielberg first optioned Hergé’s series only two years later (1983). Paratexts “reveal” Hergé’s passing of the mantle from author to director, quoting his: “ ‘Yes, I think this guy can make this film. Of course it will not be my Tintin, but it can be a great Tintin’” (McBride 531).Promotional reveals in preproduction show both Spielberg and Jackson performing mutually admiring displays of distinction. Much of this is focused on the choice of motion capture animation, involving attachment of motion sensors to an actor’s body during performance, permitting mapping of realistic motion onto the animated figure. While Spielberg paid tribute to Jackson’s industry pre-eminence in this technical field, the discourse also underlines Spielberg’s own status as auteur. He claimed that Tintin allowed him to feel more like a painter than any prior film. Jackson also underlines the theme of direct imaginative control:The process of operating the small motion-capture virtual camera […] enabled Spielberg to return to the simplicity and fluidity of his 8mm amateur films […] [The small motion-capture camera] enabled Spielberg to put himself literally in the spaces occupied by the actors […] He could walk around with them […] and improvise movements for a film Jackson said they decided should have a handheld feel as much as possible […] All the production was from the imagination right to the computer. (McBride 532)Along with cinematic innovation, pre-release promotions thus rehearse the imaginative pre-eminence of Spielberg’s vision, alongside Jackson and his WETA company’s fantasy credentials, their reputation for meticulous detail, and their innovation in the use of performance capture in live-action features. This rehearsal of professional capital showcases the difference and superiority of The Adventures of Tintin to previous animated adaptations.Case Study 2: Andrew Motion: Silver, Return to Treasure Island (2012)At first glance, literary fiction would seem to be a far-cry from the commercial logics of tentpole cinema. The first work of pure fiction by a former Poet Laureate of Great Britain, updating a children’s classic, Silver: Return to Treasure Island signals itself as an exemplar of quality fiction. Yet the commercial logics of the publishing industry, no less than other media franchises, routinise practices such as author interviews at bookshop visits and festivals, generating paratexts that serve its promotional cycle. Motion’s choice of this classic for adaptation is a step further towards a popular readership than his poetry—or the memoirs, literary criticism, or creative non-fiction (“fabricated” or speculative biographies) (see Mars-Jones)—that constitute his earlier prose output. Treasure Island’s cultural status as boy’s adventure, its exotic setting, its dramatic characters long available in the public domain through earlier screen adaptations, make it a shrewd choice for appropriation in the niche market of literary fiction. Michael Cathcart’s introduction to his ABC Radio National interview with the author hones in on this:Treasure Island is one of those books that you feel as if you’ve read, event if you haven’t. Long John Silver, young Jim Hawkins, Blind Pew, Israel Hands […], these are people who stalk our collective unconscious, and they’re back. (Cathcart)Motion agrees with Cathcart that Treasure Island constitutes literary and common cultural heritage. In both interviews I analyse in the discussion here, Motion states that he “absorbed” the book, “almost by osmosis” as a child, yet returned to it with the mature, critical, evaluative appreciation of the young adult and budding poet (Darragh 27). Stevenson’s original is a “bloody good book”; the implication is that it would not otherwise have met the standards of a literary doyen, possessing a deep knowledge of, and affect for, the canon of English literature. Commercial Logic and Cultural UpdatingSilver is an unauthorised sequel—in Genette’s taxonomy, a “continuation”. However, in promotional interviews on the book and broadcast circuit, Motion claimed a kind of license from the practice of Stevenson, a fellow writer. Stevenson himself notes that a significant portion of the “bar silver” remained on the island, leaving room for a sequel to be generated. In Silver, Jim, the son of Stevenson’s Jim Hawkins, and Natty, daughter of Long John Silver and the “woman of colour”, take off to complete and confront the consequences of their parents’ adventures. In interviews, Motion identifies structural gaps in the precursor text that are discursively positioned to demand completion from, in effect, Stevenson’s literary heir: [Stevenson] was a person who was interested in sequels himself, indeed he wrote a sequel to Kidnapped [which is] proof he was interested in these things. (Cathcart)He does leave lots of doors and windows open at the end of Treasure Island […] perhaps most bewitchingly for me, as the Hispaniola sails away, they leave behind three maroons. So what happened to them? (Darragh)These promotional paratexts drop references to Great Expectations, Heart of Darkness, Lord of the Flies, Wild Sargasso Sea, the plays of Shakespeare and Tom Stoppard, the poetry of Auden and John Clare, and Stevenson’s own “self-conscious” sources: Defoe, Marryat. Discursively, they evidence “double coding” (Hills) as both homage for the canon and the literary “brand” of Stevenson’s popular original, while implicated in the commercial logic of the book industry’s marketing practices.Displays of DistinctionMotion’s interview with Sarah Darragh, for the National Association of Teachers of English, performs the role of man of letters; Motion “professes” and embodies the expertise to speak authoritatively on literature, its criticism, and its teaching. Literature in general, and Silver in particular, he claims, is not “just polemic”, that is “not how it works”, but it does has the ability to recruit readers to moral perspectives, to convey “ new ideas[s] of the self.” Silver’s distinction from Treasure Island lies in its ability to position “deep” readers to develop what is often labelled “theory of mind” (Wolf and Barzillai): “what good literature does, whether you know it or not, is to allow you to be someone else for a bit,” giving us “imaginative projection into another person’s experience” (Darragh 29). A discourse of difference and superiority is also associated with the transformed “brand.” Motion is emphatic that Silver is not a children’s book—“I wouldn’t know how to do that” (Darragh 28)—a “lesser” genre in canonical hierarchies. It is a writerly and morally purposeful fiction, “haunted” by greats of the canon and grounded in expertise in philosophical and literary heritage. In addition, he stresses the embedded seriousness of his reinvention: it is “about how to be a modern person and about greed and imperialism” (Darragh 27), as well as a deliberatively transformed artefact:The road to literary damnation is […] paved with bad sequels and prequels, and the reason that they fail […] is that they take the original on at its own game too precisely […] so I thought, casting my mind around those that work [such as] Tom Stoppard’s play Rosencrantz and Guildenstern are Dead […] or Jean Rhys’ wonderful novel Wide Sargasso Sea which is about the first Mrs Rochester in Jane Eyre […] that if I took a big step away from the original book I would solve this problem of competing with something I was likely to lose in competition with and to create something that was a sort of homage […] towards it, but that stood at a significant distance from it […]. (Cathcart) Motion thus rehearses homage and humility, while implicitly defending the transformative imagination of his “sequel” against the practice of lesser, failed, clonings.Motion’s narrative expansion of Stevenson’s fictional universe is an example of “overwriting continuity” established by his predecessor, and thus allowing him to make “meaningful claims to creative and professional distinction” while demonstrating his own “creative viewpoint” (Hills 320). The novel boldly recapitulates incidental details, settings, and dramatic embedded character-narrations from Treasure Island. Distinctively, though, its opening sequence is a paean to romantic sensibility in the tradition of Wordsworth’s The Prelude (1799–1850).The Branded Reveal of Transformed ContentSilver’s paratexts discursively construct its transformation and, by implication, improvement, from Stevenson’s original. Motion reveals the sequel’s change of zeitgeist, its ideological complexity and proximity to contemporary environmental and postcolonial values. These are represented through the superior perspective of romanticism and the scientific lens on the natural world:Treasure Island is a pre-Enlightenment story, it is pre-French Revolution, it’s the bad old world […] where people have a different ideas of democracy […] Also […] Jim is beginning to be aware of nature in a new way […] [The romantic poet, John Clare] was publishing in the 1820s but a child in the early 1800s, I rather had him in mind for Jim as somebody who was seeing the world in the same sort of way […] paying attention to the little things in nature, and feeling a sort of kinship with the natural world that we of course want to put an environmental spin on these days, but [at] the beginning of the 1800s was a new and important thing, a romantic preoccupation. (Cathcart)Motion’s allusion to Wild Sargasso Sea discursively appropriates Rhys’s feminist and postcolonial reimagination of Rochester’s creole wife, to validate his portrayal of Long John Silver’s wife, the “woman of colour.” As Christian Moraru has shown, this rewriting of race is part of a book industry trend in contemporary American adaptations of nineteenth-century texts. Interviews position readers of Silver to receive the novel in terms of increased moral complexity, sharing its awareness of the evils of slavery and violence silenced in prior adaptations.Two streams of influence [come] out of Treasure Island […] one is Pirates of the Caribbean and all that jolly jape type stuff, pirates who are essentially comic [or pantomime] characters […] And the other stream, which is the other face of Long John Silver in the original is a real menace […] What we are talking about is Somalia. Piracy is essentially a profoundly serious and repellent thing […]. (Cathcart)Motion’s transformation of Treasure Island, thus, improves on Stevenson by taking some of the menace that is “latent in the original”, yet downplayed by the genre reinvented as “jolly jape” or “gorefest.” In contrast, Silver is “a book about serious things” (Cathcart), about “greed and imperialism” and “how to be a modern person,” ideologically reconstructed as “philosophical history” by a consummate man of letters (Darragh).ConclusionWhen iconic literary brands are reimagined across media, genres and modes, creative professionals frequently need to balance various affective and commercial investments in the precursor text or property. Updatings of classic texts require interpretation and the negotiation of subtle changes in values that have occurred since the creation of the “original.” Producers in risk-averse industries such as screen and publishing media practice a certain pragmatism to ensure that fans’ nostalgia for a popular brand is not too violently scandalised, while taking care to reproduce currently popular technologies and generic conventions in the interest of maximising audience. As my analysis shows, promotional circuits associated with “quality” fiction and cinema mirror the commercial logics associated with less valorised genres. Promotional paratexts reveal transformations of content that position audiences to receive them as creative innovations, superior in many senses to their literary precursors due to the distinctive expertise of creative professionals. Paying lip-service the sophisticated reading practices of contemporary fans of both cinema and literary fiction, their discourse shows the conflicting impulses to homage, critique, originality, and recruitment of audiences.ReferencesBalio, Tino. Hollywood in the New Millennium. London: Palgrave Macmillan/British Film Institute, 2013.Bloom, Harold. The Anxiety of Influence: A Theory of Poetry. 2nd ed. Oxford: Oxford UP, 1997.Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. Trans. Richard Nice. Cambridge, MA: Harvard UP, 1987. Burke, Liam. The Comic Book Film Adaptation: Exploring Modern Hollywood's Leading Genre. Jackson, MS: UP of Mississippi, 2015. Cathcart, Michael (Interviewer). Andrew Motion's Silver: Return to Treasure Island. 2013. Transcript of Radio Interview. Prod. Kate Evans. 26 Jan. 2013. 10 Apr. 2013 ‹http://www.abc.net.au/radionational/booksplus/silver/4293244#transcript›.Darragh, Sarah. "In Conversation with Andrew Motion." NATE Classroom 17 (2012): 27–30.Genette, Gérard. Palimpsests: Literature in the Second Degree. Lincoln, NE: U of Nebraska P, 1997. ———. Paratexts: Thresholds of Interpretation. Cambridge: Cambridge UP, 1997. Gray, Jonathan. Show Sold Separately: Promos, Spoilers, and Other Media Paratexts. New York: New York UP, 2010.Hills, Matt. "Rebranding Dr Who and Reimagining Sherlock: 'Quality' Television as 'Makeover TV Drama'." International Journal of Cultural Studies 18.3 (2015): 317–31.Johnson, Derek. Media Franchising: Creative License and Collaboration in the Culture Industries. Postmillennial Pop. New York: New York UP, 2013.Mars-Jones, Adam. "A Thin Slice of Cake." The Guardian, 16 Feb. 2003. 5 Oct. 2015 ‹http://www.theguardian.com/books/2003/feb/16/andrewmotion.fiction›.McBride, Joseph. Steven Spielberg: A Biography. 3rd ed. London: Faber & Faber, 2012.Mittell, Jason. Complex TV: The Poetics of Contemporary Television Storytelling. New York: New York UP, 2015.Moraru, Christian. Rewriting: Postmodern Narrative and Cultural Critique in the Age of Cloning. Herndon, VA: State U of New York P, 2001. Motion, Andrew. Silver: Return to Treasure Island. London: Jonathan Cape, 2012.Raiders of the Lost Ark. Dir. Steven Spielberg. Paramount/Columbia Pictures, 1981.Wolf, Maryanne, and Mirit Barzillai. "The Importance of Deep Reading." Educational Leadership. March (2009): 32–36.Wordsworth, William. The Prelude, or, Growth of a Poet's Mind: An Autobiographical Poem. London: Edward Moxon, 1850.

Pornography is neither a documentary media genre that documents what real sex in everyday life looks like, nor is it a pedagogical or moral media genre aimed at showing what ideal sex (in terms of health or morality) should look like. Instead, pornography is a fictional media genre that depicts sexual fantasies and explicitly presents naked bodies and sexual activities for the purpose of sexual arousal (Williams, 1989; McKee et al., 2020). Regarding media ethics and media effects, pornography has traditionally been viewed as highly problematic. Pornographic material has been accused of portraying sexuality in unhealthy, morally questionable and often sexist ways, thereby harming performers, audiences, and society at large. In the age of the Internet, pornography has become more diverse, accessible, and widespread than ever (Döring, 2009; Miller et al., 2020). Consequently, the depiction of sexuality in pornography is the focus of a growing number of content analyses of both mass media (e.g., erotic and pornographic novels and movies) and social media (e.g., erotic and pornographic stories, photos and videos shared via online platforms). Typically, pornography’s portrayals of sexuality are examined by measuring the prevalence and frequency of sexual practices and related gender roles via quantitative content analysis (for research reviews see Carrotte et al., 2020; Miller & McBain, 2022). It should be noted that the conceptual differentiation between erotica and pornography is complex and that “pornography” remains an ideologically charged, and often negatively connotated, concept. Hence, the research literature sometimes uses the broader and more neutral term “sexually explicit material” (SEM) in place of “pornographic material” (McKee et al., 2020). Furthermore, it must be emphasized that in the context of content analyses of SEM the focus is typically on legal pornography. Legal visual pornography is produced with adults who have given their informed consent for their image to be recorded, and then disseminated and marketed as SEM. Illegal pornography is usually beyond the scope of media content research, as the acquisition and use of illegal material would be unethical and illegal for researchers (e.g., the analysis of so-called “child pornography”, or what might be more accurately labeled “images of child sexual abuse”). Criminological and forensic research projects are exceptions to this rule. Field of application/theoretical foundation: The theories applied in pornographic media content research primarily come from four academic disciplines: communication science, psychology, sex research, and gender studies. These different theories are fairly similar in their core assumption that pornography users’ sexual cognitions and behaviors are molded by the ways in which sexuality is portrayed in pornographic material. Some of the theories also explain the typical content of pornography and point to the fact that audiences might not only be influenced by pornography but can also shape porn production through their preferences. All theories demand content analyses of pornographic material to back up their predictions. General Media Effects Theories Cultivation Theory and Social Cognitive Theory are the most commonly used media effects theories, irrespective of specific media content. They are often applied to pornographic material. Cultivation Theory (CT) was developed by communication researcher George Gerbner in the 1960s (Gerbner, 1998). CT claims that heavy media users’ perceptions of the prevalence of different societal phenomena (e.g., crimes) are shaped by the prevalence with which these phenomena occur in the media they consume (e.g., cop shows on TV). Applied to pornography, CT predicts that heavy users of pornography will severely overestimate the prevalence of sexual practices that are rare in reality, but widespread in pornography. Young people who lack real life sexual experience are regarded as particularly vulnerable for sexual cultivation effects in terms of biased perceptions of the popularity and normalcy of different performances of sexuality (e.g., name calling and slapping during sex). Another classic media effects theory that is widely adopted in pornography research is psychologist Albert Bandura’s Social Learning Theory (Bandura, 1971), later re-labeled as Social Cognitive Theory (SCT; Bandura, 2001). SCT claims that people imitate the behaviors of media role models. Applied to pornographic material, SCT predicts that media audiences will develop more favorable attitudes towards, and engage more frequently in, sexual behaviors portrayed positively in sexually explicit material. Such sexual imitation effects may influence not only attitudes toward, and engagement in, sex acts represented in pornography (e.g., anal sex), but also gender role behaviors (e.g., men acting dominantly, women acting submissively during sex), safer sex measures (e.g., lack of condom use), bodily appearance (e.g., breast augmentation), and consent communication (e.g., lack of explicitly asking for, or giving, consent to engage in different sex acts). Sexual Media Effects Theories While CT and SCT are broad media effects theories applicable to pornography as well as many other types of media content, Sexual Script Theory and the 3AM specifically address sexual media and their effects. Sexual Script Theory (SST) was developed by sociologists John Gagnon and William Simon in the 1970s (Gagnon & Simon, 1973; Simon & Gagnon, 2003; Wiederman, 2015). SST argues that human sexuality is not merely a biological instinct, but a highly complex set of cognitions and behaviors shaped by symbolic, social and cultural factors: People develop ideas about how to have sex in terms of organized cognitive schemas or “scripts” that reflect intra-psychic desires (e.g., their sexual fantasies), social norms (e.g., peers’ and partners’ sexual expectations), and cultural influences (e.g., representations of sexuality in the media they consume). SST stresses that the intra-psychic, social, and cultural determinants of individuals’ sexual scripts mutually influence each other and can change over time (Simon & Gagnon, 2003). However, in pornography research, usually only the third element of the theory (cultural influences through media representations of sexuality) is considered. Applied to pornography, SST predicts that sexual scripts presented in pornographic material (e.g., spontaneous anal sex with strangers without condoms or overt consent communication) can shape individuals’ sexual scripts. The Acquisition, Activation, and Application Model of Media Sexual Socialization (3AM) was developed more recently by communication researcher Paul Wright as a specification of SST regarding media influence (Wright, 2011). According to the 3AM, sexually explicit media content shapes cognitive schemas of sexuality in three ways: Pornography can foster the creation of new schemas (schema acquisition), it can prime extant schemas (schema activation), and it can facilitate the utilization of extant schemas to inform attitudes and behaviors (schema application). The 3AM differentiates between specific scripting effects of pornography (e.g., engaging in condom-free casual anal sex without sufficient consent communication after having observed this exact sexual script multiple times in pornography) versus abstract scripting effects (e.g., adopting a more permissive sexual worldview after having observed many people engaging in unrestricted sex in pornography). The aforementioned general and sexuality-specific media effects theories have been used predominantly to predict negative (unwanted, harmful) effects such as dangerously distorted views of sexuality and gender roles as well as engagement in risky or violent sexual behaviors, while potential positive effects have been mostly ignored. Only recently, has serious consideration been given to the beneficial effects of pornography use (e.g., sexual identity validation, sexual empowerment, improved couple communication, sexual skill acquisition, etc.) in the research literature (e.g., Döring, 2021; Döring & Mohseni, 2018; Döring et al., 2021; Kohut & Fisher, 2013; Kohut et al., 2017; Miller et al., 2018; Tillmann & Wells, 2022). Depending on specific negative and/or positive effect assumptions, different aspects of the representation of sexuality will be measured (e.g., expressions of aggression during sex or different types of sexual stimulation techniques). Gender Role, Feminist and Queer Theories Typically, analysis of the ways in which sexuality is represented in pornography involves considerations of gender relations, therefore gender role theories and feminist theories of gender (in-)equality are frequently drawn upon (e.g., Eagly, 1987). There are two main reasons for this additional theoretical focus on gender: 1) Most SEM depicts heterosexual encounters, hence the portrayal of sexuality in pornography implies a portrayal of sexual gender relations (Williams, 1989). 2) Gender relations in the media are often asymmetrical, depicting men and women in superior and subordinate positions, respectively. Such patriarchal gender relations are expected to be reflected, or even exaggerated, in pornographic material. Radical feminist approaches in particular characterize pornography as a portrayal of sexual degradation of women by men, that is so harmful to society that it should be prohibited (e.g., MacKinnon, 1991). Other feminist approaches are also critical of asymmetric gender relations in traditional mainstream pornography and call for more gender equality in SEM, such as in feminist pornography (Williams, 1989). Feminist criticism of gender roles and relations in pornography does not address the demographic variable of sex/gender alone, but also covers other diversity dimensions such as age, race/ethnicity, or disability. According to the analytical framework of intersectionality, the subordination and discrimination of women in society and media representations particularly affect those women who have multiple marginalized demographic characteristics (e.g., the representation of white women in pornography differs from that of black or Asian women; Fritz et al. 2021). Queer theory is also concerned with different racial/ethnic and sexual identities of women and their participation and representation in pornography (Ingraham 2013). Content analyses of pornography need to take into consideration that pornography is becoming increasingly diverse (Miller & McBain, 2022). Hence, content analyses need to differentiate between various pornographic sub-genres such as commercial heterosexual mainstream pornography (traditionally targeting men) versus, for example, women-friendly and couple-oriented pornography, feminist pornography, queer pornography, fetish and kink pornography, or authentic amateur and DIY (do it yourself) pornography in the form of visual or text pornography (Döring, 2021; McKee et al., 2008). Gender role, feminist, and queer theories predict that gender relations in mainstream pornography are more asymmetrical, stereotypical and patriarchal than in women- and couple-friendly, feminist and queer pornography. Sexual Fantasy and Desire Theories The above-mentioned effect theories do not address and explain the main intended effect of pornography, namely immediate sexual arousal, pleasure and satisfaction. The theories focus on linking the fictional pornographic content directly with real life opinions and behaviors, but mostly ignore the links between fictional pornographic content and sexual fantasies. Research shows that many sexual fantasies of people of all genders are unrealistic, extreme, clichéd, violent and norm-violating and that norm-violation is often what makes them arousing (e.g., Bivona et al., 2012; Critelli & Bivona, 2008; Joyal, 2015). The same might be true for pornographic content. Hence, measuring pornography, a fictional media genre, against standards of realism, health and morality might not always be in line with the main entertainment purpose of the genre. Erotizing the forbidden and dangerous (e.g, sex with family members, with mysterious strangers, with authority figures, with non-human creatures) is a common trope of sexual fantasies, hence meaningful variables to measure pornographic portrayals of sexuality could be derived from, and related to, theories of sexual fantasy and desire (e.g., Salmon et al., 2019; Stoller, 1985). Indulging in unrealistic and norm-violating fantasies and fictional media contents is part of media entertainment and may not necessarily lead to norm-violating behaviors. Competent media users should be able to differentiate between fiction and reality. Mold Theories versus Mirror Theories When analyzing and criticizing sexuality portrayals in pornography, it is important to realize that media do not just uni-directionally influence public opinions and behaviors (mold theory). Rather, media also bi-directionally reflect existing sexual relations and fantasies (mirror theory). Recent sex surveys, for example, demonstrate that engagement in consensual BDSM (Bondage/Discipline, Dominance/Submission, Sadism/Masochism) practices and rough sex (e.g., name calling, spanking, hair pulling) is fairly widespread in the general population and enjoyed by all genders (e.g., Burch & Salmon, 2019; Herbenick et al., 2021a, 2021b; Strizzi et al., 2022). Hence, it might not always be the adult industry that influences audiences’ sexualities, but also audiences’ sexual interests that influence porn production. Particularly in the digital pornography market, producers and vendors can easily analyze audience preferences through the analysis of search terms and download statistics and adopt their content accordingly. Furthermore, general beauty trends in society (e.g., regarding shaving of pubic and body hair, growing of beards, or multiple tattoos and other body art) might be mirrored in pornography (through its selection and presentation of performers) rather than of generated by it. References/combination with other methods of data collection: Manual quantitative content analyses of pornographic material can be combined with qualitative (e.g., Keft-Kennedy, 2008) as well as computational (e.g., Seehuus et al., 2019) content analyses. Furthermore, content analyses can be complemented with qualitative interviews and quantitative surveys to investigate perceptions and evaluations of the portrayals of sexuality in pornography among pornography’s creators and performers (e.g., West, 2019) and audiences (e.g., Cowan & Dunn, 1994; Hardy et al., 2022; Paasoonen, 2021; Shor, 2022). Additionally, experimental studies are helpful to measure directly how different dimensions of pornographic portrayals of sexuality are perceived and evaluated by recipients, and if and how these portrayals can affect audiences’ sexuality-related thoughts, feelings, and behaviors (e.g., Kohut & Fisher, 2013; Miller et al., 2019). Example studies for manual quantitative content analyses: Acknowledging the multidimensionality and complexity of portrayals of sexuality in pornography, a recent research review identified eight main dimensions of analysis (Miller & McBain, 2022) that are adopted and extended in this DOCA entry as: 1) violence, 2) degradation, 3) sex acts, 4) performer demographics (sex/gender, age, race/ethnicity), 5) performer bodily appearance, 6) safer sex practices, 7) relational context of sex, and 8) consent communication. Example studies and measures for all eight dimensions of pornographic portrayals of sexuality are presented in separate DOCA entries. Eight Dimension of Portrayals of Sexuality in Pornography DOCA entry 1) Violence Portrayals of Sexuality in Pornography: Violence 2) Degradation Portrayals of Sexuality in Pornography: Degradation 3) Sex Acts Portrayals of Sexuality in Pornography: Sex Acts 4) Performer Demographics Portrayals of Sexuality in Pornography: Performer Demographics 5) Performer Bodily Appearance Portrayals of Sexuality in Pornography: Performer Bodily Appearance 6) Safer Sex Practices Portrayals of Sexuality in Pornography: Safer Sex Practices 7) Relational Context of Sex Portrayals of Sexuality in Pornography: Relational Context of Sex 8) Consent Communication Portrayals of Sexuality in Pornography: Consent Communication References Bandura, A. (1971). Social learning theory. General Learning. Bandura, A. (2001). Social cognitive theory of mass communication. Media Psychology, 3(3), 265–299. https://doi.org/10.1207/S1532785XMEP0303_03 Bivona, J. M., Critelli, J. W., & Clark, M. J. (2012). 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This issue of M/C Journal is devoted to all things cute – Internet animals and stuffed toys, cartoon characters and branded bears. In what follows our nine contributors scrutinise a diverse range of media objects, discussing everything from the economics of Grumpy Cat and the aesthetics of Furbys to Reddit’s intellectual property dramas and the ethics of kitten memes. The articles range across diverse sites, from China to Canada, and equally diverse disciplines, including cultural studies, evolutionary economics, media anthropology, film studies and socio-legal studies. But they share a common aim of tracing out the connections between degraded media forms and wider questions of culture, identity, economy and power. Our contributors tell riveting stories about these connections, inviting us to see the most familiar visual culture in a new way. We are not the first to take cute media seriously as a site of cultural politics, and as an industry in its own right. Cultural theory has a long, antagonistic relationship with the kitsch and the disposable. From the Frankfurt School’s withering critique of cultural commodification to revisionist feminist accounts that emphasise the importance of the everyday, critics have been conducting sporadic incursions into this space for the better part of a century. The rise of cultural studies, a discipline committed to analysing “the scrap of ordinary or banal existence” (Morris and Frow xviii), has naturally provided a convincing intellectual rationale for such research, and has inspired an impressive array of studies on such things as Victorian-era postcards (Milne), Disney films (Forgacs), Hallmark cards (West, Jaffe) and stock photography (Frosh). A parallel strand of literary theory considers the diverse registers of aesthetic experience that characterize cute content (Brown, Harris). Sianne Ngai has written elegantly on this topic, noting that “while the avant-garde is conventionally imagined as sharp and pointy, as hard- or cutting-edge, cute objects have no edge to speak of, usually being soft, round, and deeply associated with the infantile and the feminine” (814). Other scholars trace the historical evolution of cute aesthetics and commodities. Cultural historians have documented the emergence of consumer markets for children and how these have shaped what we think of as cute (Cross). Others have considered the history of domestic animal imagery and its symptomatic relationship with social anxieties around Darwinism, animal rights, and pet keeping (Morse and Danahay, Ritvo). And of course, Japanese popular culture – with its distinctive mobilization of cute aesthetics – has attracted its own rich literature in anthropology and area studies (Allison, Kinsella). The current issue of M/C Journal extends these lines of research while also pushing the conversation in some new directions. Specifically, we are interested in the collision between cute aesthetics, understood as a persistent strand of mass culture, and contemporary digital media. What might the existing tradition of “cute theory” mean in an Internet economy where user-generated content sites and social media have massively expanded the semiotic space of “cute” – and the commercial possibilities this entails? As the heir to a specific mode of degraded populism, the Internet cat video may be to the present what the sitcom, the paperback novel, or the Madonna video was to an earlier moment of cultural analysis. Millions of people worldwide start their days with kittens on Roombas. Global animal brands, such as Maru and Grumpy Cat, are appearing, along with new talent agencies for celebrity pets. Online portal I Can Haz Cheezburger has received millions of dollars in venture capital funding, becoming a diversified media business (and then a dotcom bubble). YouTube channels, Twitter hashtags and blog rolls form an infrastructure across which a vast amount of cute-themed user-generated content, as well as an increasing amount of commercially produced and branded material, now circulates. All this reminds us of the oft-quoted truism that the Internet is “made of kittens”, and that it’s “kittens all the way down”. Digitization of cute culture leads to some unusual tweaks in the taste hierarchies explored in the aforementioned scholarship. Cute content now functions variously as an affective transaction, a form of fandom, and as a subcultural discourse. In some corners of the Internet it is also being re-imagined as something contemporary, self-reflexive and flecked with irony. The example of 4Chan and LOLcats, a jocular, masculinist remix of the feminized genre of pet photography, is particularly striking here. How might the topic of cute look if we moving away from the old dialectics of mass culture critique vs. defense and instead foreground some of these more counter-intuitive aspects, taking seriously the enormous scale and vibrancy of the various “cute” content production systems – from children’s television to greeting cards to CuteOverload.com – and their structural integration into current media, marketing and lifestyle industries? Several articles in this issue adopt this approach, investigating the undergirding economic and regulatory structures of cute culture. Jason Potts provides a novel economic explanation for why there are so many animals on the Internet, using a little-known economic theory (the Alchian-Allen theorem) to explain the abundance of cat videos on YouTube. James Meese explores the complex copyright politics of pet images on Reddit, showing how this online community – which is the original source of much of the Internet’s animal gifs, jpegs and videos – has developed its own procedures for regulating animal image “piracy”. These articles imaginatively connect the soft stuff of cute content with the hard stuff of intellectual property and supply-and-demand dynamics. Another line of questioning investigates the political and bio-political work involved in everyday investments in cute culture. Seen from this perspective, cute is an affect that connects ground-level consumer subjectivity with various economic and political projects. Carolyn Stevens’ essay offers an absorbing analysis of the Japanese cute character Rilakkuma (“Relaxed Bear”), a wildly popular cartoon bear that is typically depicted lying on the couch and eating sweets. She explores what this representation means in the context of a stagnant Japanese economy, when the idea of idleness is taking on a new shade of meaning due to rising under-employment and precarity. Sharalyn Sanders considers a fascinating recent case of cute-powered activism in Canada, when animal rights activists used a multimedia stunt – a cat, Tuxedo Stan, running for mayor of Halifax, Canada – to highlight the unfortunate situation of stray and feral felines in the municipality. Sanders offers a rich analysis of this unusual political campaign and the moral questions it provokes. Elaine Laforteza considers another fascinating collision of the cute and the political: the case of Lil’ Bub, an American cat with a rare genetic condition that results in a perpetually kitten-like facial expression. During 2011 Lil’ Bub became an online phenomenon of the first order. Laforteza uses this event, and the controversies that brewed around it, as an entry point for a fascinating discussion of the “cute-ification” of disability. These case studies remind us once more of the political stakes of representation and viral communication, topics taken up by other contributors in their articles. Radha O’Meara’s “Do Cats Know They Rule YouTube? How Cat Videos Disguise Surveillance as Unselfconscious Play” provides a wide-ranging textual analysis of pet videos, focusing on the subtle narrative structures and viewer positioning that are so central to the pleasures of this genre. O’Meara explains how the “cute” experience is linked to the frisson of surveillance, and escape from surveillance. She also explains the aesthetic differences that distinguish online dog videos from cat videos, showing how particular ideas about animals are hardwired into the apparently spontaneous form of amateur content production. Gabriele de Seta investigates the linguistics of cute in his nuanced examination of how a new word – meng – entered popular discourse amongst Mandarin Chinese Internet users. de Seta draws our attention to the specificities of cute as a concept, and how the very notion of cuteness undergoes a series of translations and reconfigurations as it travels across cultures and contexts. As the term meng supplants existing Mandarin terms for cute such as ke’ai, debates around how the new word should be used are common. De Seta shows us how deploying these specific linguistic terms for cuteness involve a range of linguistic and aesthetic judgments. In short, what exactly is cute and in what context? Other contributors offer much-needed cultural analyses of the relationship between cute aesthetics, celebrity and user-generated culture. Catherine Caudwell looks at the once-popular Furby toy brand its treatment in online fan fiction. She notes that these forms of online creative practice offer a range of “imaginative and speculative” critiques of cuteness. Caudwell – like de Seta – reminds us that “cuteness is an unstable aesthetic that is culturally contingent and very much tied to behaviour”, an affect that can encompass friendliness, helplessness, monstrosity and strangeness. Jonathon Hutchinson’s article explores “petworking”, the phenomenon of social media-enabled celebrity pets (and pet owners). Using the famous example of Boo, a “highly networked” celebrity Pomeranian, Hutchinson offers a careful account of how cute is constructed, with intermediaries (owners and, in some cases, agents) negotiating a series of careful interactions between pet fans and the pet itself. Hutchinson argues if we wish to understand the popularity of cute content, the “strategic efforts” of these intermediaries must be taken into account. Each of our contributors has a unique story to tell about the aesthetics of commodity culture. The objects they analyse may be cute and furry, but the critical arguments offered here have very sharp teeth. We hope you enjoy the issue.Acknowledgments Thanks to Axel Bruns at M/C Journal for his support, to our hard-working peer reviewers for their insightful and valuable comments, and to the Swinburne Institute for Social Research for the small grant that made this issue possible. ReferencesAllison, Anne. “Cuteness as Japan’s Millenial Product.” Pikachu’s Global Adventure: The Rise and Fall of Pokemon. Ed. Joseph Tobin. Durham: Duke University Press, 2004. 34-48. Brown, Laura. Homeless Dogs and Melancholy Apes: Humans and Other Animals in the Modern Literary Imagination. Ithaca: Cornell University Press, 2010. Cross, Gary. The Cute and the Cool: Wondrous Innocence and Modern American Children's Culture. Oxford: Oxford University Press, 2004. Forgacs, David. "Disney Animation and the Business of Childhood." Screen 33.4 (1992): 361-374. Frosh, Paul. "Inside the Image Factory: Stock Photography and Cultural Production." Media, Culture & Society 23.5 (2001): 625-646. Harris, Daniel. Cute, Quaint, Hungry and Romantic: The Aesthetics of Consumerism. New York: Basic Books, 2000. Jaffe, Alexandra. "Packaged Sentiments: The Social Meanings of Greeting Cards." Journal of Material Culture 4.2 (1999): 115-141. Kinsella, Sharon. “Cuties in Japan” Women, Media and Consumption in Japan. Ed. Lise Skov and Brian Moeran. Honolulu: University of Hawaii Press, 1995. 220 - 54. Frow, John, and Meaghan Morris, eds. Australian Cultural Studies: A Reader. Chicago: University of Illinois Press, 1993. Milne, Esther. Letters, Postcards, Email: Technologies of Presence. New York: Routledge, 2012. Morse, Deborah and Martin Danahay, eds. Victorian Animal Dreams: Representations of Animals in Victorian Literature and Culture. Aldershot: Ashgate Publishing. 2007. Ngai, Sianne. "The Cuteness of the Avant‐Garde." Critical Inquiry 31.4 (2005): 811-847. Ritvo, Harriet. The Animal Estate: The English and Other Creatures in the Victorian Age. Cambridge: Harvard University Press, 1987. West, Emily. "When You Care Enough to Defend the Very Best: How the Greeting Card Industry Manages Cultural Criticism." Media, Culture & Society 29.2 (2007): 241-261.

From elephants to ABBA fans, silicon to hormone, the following discussion uses a new research method to look at printed text, motion pictures and a teenage rebel icon. If by ‘print’ we mean a mechanically reproduced impression of a cultural symbol in a medium, then printing has been with us since before microdot security prints were painted onto cars, before voice prints, laser prints, network servers, record pressings, motion picture prints, photo prints, colour woodblock prints, before books, textile prints, and footprints. If we accept that higher mammals such as elephants have a learnt culture, then it is possible to extend a definition of printing beyond Homo sapiens. Poole reports that elephants mechanically trumpet reproductions of human car horns into the air surrounding their society. If nothing else, this cross-species, cross-cultural reproduction, this ‘ability to mimic’ is ‘another sign of their intelligence’. Observation of child development suggests that the first significant meaningful ‘impression’ made on the human mind is that of the face of the child’s nurturer – usually its mother. The baby’s mind forms an ‘impression’, a mental print, a reproducible memory data set, of the nurturer’s face, voice, smell, touch, etc. That face is itself a cultural construct: hair style, makeup, piercings, tattoos, ornaments, nutrition-influenced skin and smell, perfume, temperature and voice. A mentally reproducible pattern of a unique face is formed in the mind, and we use that pattern to distinguish ‘familiar and strange’ in our expanding social orbit. The social relations of patterned memory – of imprinting – determine the extent to which we explore our world (armed with research aids such as text print) or whether we turn to violence or self-harm (Bretherton). While our cultural artifacts (such as vellum maps or networked voice message servers) bravely extend our significant patterns into the social world and the traversed environment, it is useful to remember that such artifacts, including print, are themselves understood by our original pattern-reproduction and impression system – the human mind, developed in childhood. The ‘print’ is brought to mind differently in different discourses. For a reader, a ‘print’ is a book, a memo or a broadsheet, whether it is the Indian Buddhist Sanskrit texts ordered to be printed in 593 AD by the Chinese emperor Sui Wen-ti (Silk Road) or the US Defense Department memo authorizing lower ranks to torture the prisoners taken by the Bush administration (Sanchez, cited in ABC). Other fields see prints differently. For a musician, a ‘print’ may be the sheet music which spread classical and popular music around the world; it may be a ‘record’ (as in a ‘recording’ session), where sound is impressed to wax, vinyl, charged silicon particles, or the alloys (Smith, “Elpida”) of an mp3 file. For the fine artist, a ‘print’ may be any mechanically reproduced two-dimensional (or embossed) impression of a significant image in media from paper to metal, textile to ceramics. ‘Print’ embraces the Japanese Ukiyo-e colour prints of Utamaro, the company logos that wink from credit card holographs, the early photographs of Talbot, and the textured patterns printed into neolithic ceramics. Computer hardware engineers print computational circuits. Homicide detectives investigate both sweaty finger prints and the repeated, mechanical gaits of suspects, which are imprinted into the earthy medium of a crime scene. For film makers, the ‘print’ may refer to a photochemical polyester reproduction of a motion picture artifact (the reel of ‘celluloid’), or a DVD laser disc impression of the same film. Textualist discourse has borrowed the word ‘print’ to mean ‘text’, so ‘print’ may also refer to the text elements within the vision track of a motion picture: the film’s opening titles, or texts photographed inside the motion picture story such as the sword-cut ‘Z’ in Zorro (Niblo). Before the invention of writing, the main mechanically reproduced impression of a cultural symbol in a medium was the humble footprint in the sand. The footprints of tribes – and neighbouring animals – cut tracks in the vegetation and the soil. Printed tracks led towards food, water, shelter, enemies and friends. Having learnt to pattern certain faces into their mental world, children grew older and were educated in the footprints of family and clan, enemies and food. The continuous impression of significant foot traffic in the medium of the earth produced the lines between significant nodes of prewriting and pre-wheeled cultures. These tracks were married to audio tracks, such as the song lines of the Australian Aborigines, or the ballads of tramping culture everywhere. A typical tramping song has the line, ‘There’s a track winding back to an old-fashion shack along the road to Gundagai,’ (O’Hagan), although this colonial-style song was actually written for radio and became an international hit on the airwaves, rather than the tramping trails. The printed tracks impressed by these cultural flows are highly contested and diverse, and their foot prints are woven into our very language. The names for printed tracks have entered our shared memory from the intersection of many cultures: ‘Track’ is a Germanic word entering English usage comparatively late (1470) and now used mainly in audio visual cultural reproduction, as in ‘soundtrack’. ‘Trek’ is a Dutch word for ‘track’ now used mainly by ecotourists and science fiction fans. ‘Learn’ is a Proto-Indo-European word: the verb ‘learn’ originally meant ‘to find a track’ back in the days when ‘learn’ had a noun form which meant ‘the sole of the foot’. ‘Tract’ and ‘trace’ are Latin words entering English print usage before 1374 and now used mainly in religious, and electronic surveillance, cultural reproduction. ‘Trench’ in 1386 was a French path cut through a forest. ‘Sagacity’ in English print in 1548 was originally the ability to track or hunt, in Proto-Indo-European cultures. ‘Career’ (in English before 1534) was the print made by chariots in ancient Rome. ‘Sleuth’ (1200) was a Norse noun for a track. ‘Investigation’ (1436) was Latin for studying a footprint (Harper). The arrival of symbolic writing scratched on caves, hearth stones, and trees (the original meaning of ‘book’ is tree), brought extremely limited text education close to home. Then, with baked clay tablets, incised boards, slate, bamboo, tortoise shell, cast metal, bark cloth, textiles, vellum, and – later – paper, a portability came to text that allowed any culture to venture away from known ‘foot’ paths with a reduction in the risk of becoming lost and perishing. So began the world of maps, memos, bills of sale, philosophic treatises and epic mythologies. Some of this was printed, such as the mechanical reproduction of coins, but the fine handwriting required of long, extended, portable texts could not be printed until the invention of paper in China about 2000 years ago. Compared to lithic architecture and genes, portable text is a fragile medium, and little survives from the millennia of its innovators. The printing of large non-text designs onto bark-paper and textiles began in neolithic times, but Sui Wen-ti’s imperial memo of 593 AD gives us the earliest written date for printed books, although we can assume they had been published for many years previously. The printed book was a combination of Indian philosophic thought, wood carving, ink chemistry and Chinese paper. The earliest surviving fragment of paper-print technology is ‘Mantras of the Dharani Sutra’, a Buddhist scripture written in the Sanskrit language of the Indian subcontinent, unearthed at an early Tang Dynasty site in Xian, China – making the fragment a veteran piece of printing, in the sense that Sanskrit books had been in print for at least a century by the early Tang Dynasty (Chinese Graphic Arts Net). At first, paper books were printed with page-size carved wooden boards. Five hundred years later, Pi Sheng (c.1041) baked individual reusable ceramic characters in a fire and invented the durable moveable type of modern printing (Silk Road 2000). Abandoning carved wooden tablets, the ‘digitizing’ of Chinese moveable type sped up the production of printed texts. In turn, Pi Sheng’s flexible, rapid, sustainable printing process expanded the political-cultural impact of the literati in Asian society. Digitized block text on paper produced a bureaucratic, literate elite so powerful in Asia that Louis XVI of France copied China’s print-based Confucian system of political authority for his own empire, and so began the rise of the examined public university systems, and the civil service systems, of most European states (Watson, Visions). By reason of its durability, its rapid mechanical reproduction, its culturally agreed signs, literate readership, revered authorship, shared ideology, and distributed portability, a ‘print’ can be a powerful cultural network which builds and expands empires. But print also attacks and destroys empires. A case in point is the Spanish conquest of Aztec America: The Aztecs had immense libraries of American literature on bark-cloth scrolls, a technology which predated paper. These libraries were wiped out by the invading Spanish, who carried a different book before them (Ewins). In the industrial age, the printing press and the gun were seen as the weapons of rebellions everywhere. In 1776, American rebels staffed their ‘Homeland Security’ units with paper makers, knowing that defeating the English would be based on printed and written documents (Hahn). Mao Zedong was a book librarian; Mao said political power came out of the barrel of a gun, but Mao himself came out of a library. With the spread of wireless networked servers, political ferment comes out of the barrel of the cell phone and the internet chat room these days. Witness the cell phone displays of a plane hitting a tower that appear immediately after 9/11 in the Middle East, or witness the show trials of a few US and UK lower ranks who published prints of their torturing activities onto the internet: only lower ranks who published prints were arrested or tried. The control of secure servers and satellites is the new press. These days, we live in a global library of burning books – ‘burning’ in the sense that ‘print’ is now a charged silicon medium (Smith, “Intel”) which is usually made readable by connecting the chip to nuclear reactors and petrochemically-fired power stations. World resources burn as we read our screens. Men, women, children burn too, as we watch our infotainment news in comfort while ‘their’ flickering dead faces are printed in our broadcast hearths. The print we watch is not the living; it is the voodoo of the living in the blackout behind the camera, engaging the blood sacrifice of the tormented and the unfortunate. Internet texts are also ‘on fire’ in the third sense of their fragility and instability as a medium: data bases regularly ‘print’ fail-safe copies in an attempt to postpone the inevitable mechanical, chemical and electrical failure that awaits all electronic media in time. Print defines a moral position for everyone. In reporting conflict, in deciding to go to press or censor, any ‘print’ cannot avoid an ethical context, starting with the fact that there is a difference in power between print maker, armed perpetrators, the weak, the peaceful, the publisher, and the viewer. So many human factors attend a text, video or voice ‘print’: its very existence as an aesthetic object, even before publication and reception, speaks of unbalanced, and therefore dynamic, power relationships. For example, Graham Greene departed unscathed from all the highly dangerous battlefields he entered as a novelist: Riot-torn Germany, London Blitz, Belgian Congo, Voodoo Haiti, Vietnam, Panama, Reagan’s Washington, and mafia Europe. His texts are peopled with the injustices of the less fortunate of the twentieth century, while he himself was a member of the fortunate (if not happy) elite, as is anyone today who has the luxury of time to read Greene’s works for pleasure. Ethically a member of London and Paris’ colonizers, Greene’s best writing still electrifies, perhaps partly because he was in the same line of fire as the victims he shared bread with. In fact, Greene hoped daily that he would escape from the dreadful conflicts he fictionalized via a body bag or an urn of ashes (see Sherry). In reading an author’s biography we have one window on the ethical dimensions of authority and print. If a print’s aesthetics are sometimes enduring, its ethical relationships are always mutable. Take the stylized logo of a running athlete: four limbs bent in a rotation of action. This dynamic icon has symbolized ‘good health’ in Hindu and Buddhist culture, from Madras to Tokyo, for thousands of years. The cross of bent limbs was borrowed for the militarized health programs of 1930s Germany, and, because of what was only a brief, recent, isolated yet monstrously horrific segment of its history in print, the bent-limbed swastika is now a vilified symbol in the West. The sign remains ‘impressed’ differently on traditional Eastern culture, and without the taint of Nazism. Dramatic prints are emotionally charged because, in depicting Homo sapiens in danger, or passionately in love, they elicit a hormonal reaction from the reader, the viewer, or the audience. The type of emotions triggered by a print vary across the whole gamut of human chemistry. A recent study of three genres of motion picture prints shows a marked differences in the hormonal responses of men compared to women when viewing a romance, an actioner, and a documentary (see Schultheiss, Wirth, and Stanton). Society is biochemically diverse in its engagement with printed culture, which raises questions about equality in the arts. Motion picture prints probably comprise around one third of internet traffic, in the form of stolen digitized movie files pirated across the globe via peer-to-peer file transfer networks (p2p), and burnt as DVD laser prints (BBC). There is also a US 40 billion dollar per annum legitimate commerce in DVD laser pressings (Grassl), which would suggest an US 80 billion per annum world total in legitimate laser disc print culture. The actively screen literate, or the ‘sliterati’ as I prefer to call them, research this world of motion picture prints via their peers, their internet information channels, their television programming, and their web forums. Most of this activity occurs outside the ambit of universities and schools. One large site of sliterate (screen literate) practice outside most schooling and official research is the net of online forums at imdb.com (International Movie Data Base). Imdb.com ‘prints’ about 25,000,000 top pages per month to client browsers. Hundreds of sliterati forums are located at imdb, including a forum for the Australian movie, Muriel’s Wedding (Hogan). Ten years after the release of Muriel’s Wedding, young people who are concerned with victimization and bullying still log on to http://us.imdb.com/title/tt0110598/board/> and put their thoughts into print: I still feel so bad for Muriel in the beginning of the movie, when the girls ‘dump’ her, and how much the poor girl cried and cried! Those girls were such biartches…I love how they got their comeuppance! bunniesormaybemidgets’s comment is typical of the current discussion. Muriel’s Wedding was a very popular film in its first cinema edition in Australia and elsewhere. About 30% of the entire over-14 Australian population went to see this photochemical polyester print in the cinemas on its first release. A decade on, the distributors printed a DVD laser disc edition. The story concerns Muriel (played by Toni Collette), the unemployed daughter of a corrupt, ‘police state’ politician. Muriel is bullied by her peers and she withdraws into a fantasy world, deluding herself that a white wedding will rescue her from the torments of her blighted life. Through theft and deceit (the modus operandi of her father) Muriel escapes to the entertainment industry and finds a ‘wicked’ girlfriend mentor. From a rebellious position of stubborn independence, Muriel plays out her fantasy. She gets her white wedding, before seeing both her father and her new married life as hollow shams which have goaded her abandoned mother to suicide. Redefining her life as a ‘game’ and assuming responsibility for her independence, Muriel turns her back on the mainstream, image-conscious, female gang of her oppressed youth. Muriel leaves the story, having rekindled her friendship with her rebel mentor. My methodological approach to viewing the laser disc print was to first make a more accessible, coded record of the entire movie. I was able to code and record the print in real time, using a new metalanguage (Watson, “Eyes”). The advantage of Coding is that ‘thinks’ the same way as film making, it does not sidetrack the analyst into prose. The Code splits the movie print into Vision Action [vision graphic elements, including text] (sound) The Coding splits the vision track into normal action and graphic elements, such as text, so this Coding is an ideal method for extracting all the text elements of a film in real time. After playing the film once, I had four and a half tightly packed pages of the coded story, including all its text elements in square brackets. Being a unique, indexed hard copy, the Coded copy allowed me immediate access to any point of the Muriel’s Wedding saga without having to search the DVD laser print. How are ‘print’ elements used in Muriel’s Wedding? Firstly, a rose-coloured monoprint of Muriel Heslop’s smiling face stares enigmatically from the plastic surface of the DVD picture disc. The print is a still photo captured from her smile as she walked down the aisle of her white wedding. In this print, Toni Collette is the Mona Lisa of Australian culture, except that fans of Muriel’s Wedding know the meaning of that smile is a magical combination of the actor’s art: the smile is both the flush of dreams come true and the frightening self deception that will kill her mother. Inserting and playing the disc, the text-dominant menu appears, and the film commences with the text-dominant opening titles. Text and titles confer a legitimacy on a work, whether it is a trade mark of the laser print owners, or the household names of stars. Text titles confer status relationships on both the presenters of the cultural artifact and the viewer who has entered into a legal license agreement with the owners of the movie. A title makes us comfortable, because the mind always seeks to name the unfamiliar, and a set of text titles does that job for us so that we can navigate the ‘tracks’ and settle into our engagement with the unfamiliar. The apparent ‘truth’ and ‘stability’ of printed text calms our fears and beguiles our uncertainties. Muriel attends the white wedding of a school bully bride, wearing a leopard print dress she has stolen. Muriel’s spotted wild animal print contrasts with the pure white handmade dress of the bride. In Muriel’s leopard textile print, we have the wild, rebellious, impoverished, inappropriate intrusion into the social ritual and fantasy of her high-status tormentor. An off-duty store detective recognizes the printed dress and calls the police. The police are themselves distinguished by their blue-and-white checked prints and other mechanically reproduced impressions of cultural symbols: in steel, brass, embroidery, leather and plastics. Muriel is driven in the police car past the stenciled town sign (‘Welcome To Porpoise Spit’ heads a paragraph of small print). She is delivered to her father, a politician who presides over the policing of his town. In a state where the judiciary, police and executive are hijacked by the same tyrant, Muriel’s father, Bill, pays off the police constables with a carton of legal drugs (beer) and Muriel must face her father’s wrath, which he proceeds to transfer to his detested wife. Like his daughter, the father also wears a spotted brown print costume, but his is a batik print from neighbouring Indonesia (incidentally, in a nation that takes the political status of its batik prints very seriously). Bill demands that Muriel find the receipt for the leopard print dress she claims she has purchased. The legitimate ownership of the object is enmeshed with a printed receipt, the printed evidence of trade. The law (and the paramilitary power behind the law) are legitimized, or contested, by the presence or absence of printed text. Muriel hides in her bedroom, surround by poster prints of the pop group ABBA. Torn-out prints of other people’s weddings adorn her mirror. Her face is embossed with the clown-like primary colours of the marionette as she lifts a bouquet to her chin and stares into the real time ‘print’ of her mirror image. Bill takes the opportunity of a business meeting with Japanese investors to feed his entire family at ‘Charlie Chan’’s restaurant. Muriel’s middle sister sloppily wears her father’s state election tee shirt, printed with the text: ‘Vote 1, Bill Heslop. You can’t stop progress.’ The text sets up two ironic gags that are paid off on the dialogue track: “He lost,’ we are told. ‘Progress’ turns out to be funding the concreting of a beach. Bill berates his daughter Muriel: she has no chance of becoming a printer’s apprentice and she has failed a typing course. Her dysfunction in printed text has been covered up by Bill: he has bribed the typing teacher to issue a printed diploma to his daughter. In the gambling saloon of the club, under the arrays of mechanically repeated cultural symbols lit above the poker machines (‘A’ for ace, ‘Q’ for queen, etc.), Bill’s secret girlfriend Diedre risks giving Muriel a cosmetics job. Another text icon in lights announces the surf nightclub ‘Breakers’. Tania, the newly married queen bitch who has made Muriel’s teenage years a living hell, breaks up with her husband, deciding to cash in his negotiable text documents – his Bali honeymoon tickets – and go on an island holiday with her girlfriends instead. Text documents are the enduring site of agreements between people and also the site of mutations to those agreements. Tania dumps Muriel, who sobs and sobs. Sobs are a mechanical, percussive reproduction impressed on the sound track. Returning home, we discover that Muriel’s older brother has failed a printed test and been rejected for police recruitment. There is a high incidence of print illiteracy in the Heslop family. Mrs Heslop (Jeannie Drynan), for instance, regularly has trouble at the post office. Muriel sees a chance to escape the oppression of her family by tricking her mother into giving her a blank cheque. Here is the confluence of the legitimacy of a bank’s printed negotiable document with the risk and freedom of a blank space for rebel Muriel’s handwriting. Unable to type, her handwriting has the power to steal every cent of her father’s savings. She leaves home and spends the family’s savings at an island resort. On the island, the text print-challenged Muriel dances to a recording (sound print) of ABBA, her hand gestures emphasizing her bewigged face, which is made up in an impression of her pop idol. Her imitation of her goddesses – the ABBA women, her only hope in a real world of people who hate or avoid her – is accompanied by her goddesses’ voices singing: ‘the mystery book on the shelf is always repeating itself.’ Before jpeg and gif image downloads, we had postcard prints and snail mail. Muriel sends a postcard to her family, lying about her ‘success’ in the cosmetics business. The printed missal is clutched by her father Bill (Bill Hunter), who proclaims about his daughter, ‘you can’t type but you really impress me’. Meanwhile, on Hibiscus Island, Muriel lies under a moonlit palm tree with her newly found mentor, ‘bad girl’ Ronda (Rachel Griffiths). In this critical scene, where foolish Muriel opens her heart’s yearnings to a confidante she can finally trust, the director and DP have chosen to shoot a flat, high contrast blue filtered image. The visual result is very much like the semiabstract Japanese Ukiyo-e woodblock prints by Utamaro. This Japanese printing style informed the rise of European modern painting (Monet, Van Gogh, Picasso, etc., were all important collectors and students of Ukiyo-e prints). The above print and text elements in Muriel’s Wedding take us 27 minutes into her story, as recorded on a single page of real-time handwritten Coding. Although not discussed here, the Coding recorded the complete film – a total of 106 minutes of text elements and main graphic elements – as four pages of Code. Referring to this Coding some weeks after it was made, I looked up the final code on page four: taxi [food of the sea] bq. Translation: a shop sign whizzes past in the film’s background, as Muriel and Ronda leave Porpoise Spit in a taxi. Over their heads the text ‘Food Of The Sea’ flashes. We are reminded that Muriel and Ronda are mermaids, fantastic creatures sprung from the brow of author PJ Hogan, and illuminated even today in the pantheon of women’s coming-of-age art works. That the movie is relevant ten years on is evidenced by the current usage of the Muriel’s Wedding online forum, an intersection of wider discussions by sliterate women on imdb.com who, like Muriel, are observers (and in some cases victims) of horrific pressure from ambitious female gangs and bullies. Text is always a minor element in a motion picture (unless it is a subtitled foreign film) and text usually whizzes by subliminally while viewing a film. By Coding the work for [text], all the text nuances made by the film makers come to light. While I have viewed Muriel’s Wedding on many occasions, it has only been in Coding it specifically for text that I have noticed that Muriel is a representative of that vast class of talented youth who are discriminated against by print (as in text) educators who cannot offer her a life-affirming identity in the English classroom. Severely depressed at school, and failing to type or get a printer’s apprenticeship, Muriel finds paid work (and hence, freedom, life, identity, independence) working in her audio visual printed medium of choice: a video store in a new city. Muriel found a sliterate admirer at the video store but she later dumped him for her fantasy man, before leaving him too. One of the points of conjecture on the imdb Muriel’s Wedding site is, did Muriel (in the unwritten future) get back together with admirer Brice Nobes? That we will never know. While a print forms a track that tells us where culture has been, a print cannot be the future, a print is never animate reality. At the end of any trail of prints, one must lift one’s head from the last impression, and negotiate satisfaction in the happening world. References Australian Broadcasting Corporation. “Memo Shows US General Approved Interrogations.” 30 Mar. 2005 http://www.abc.net.au>. British Broadcasting Commission. “Films ‘Fuel Online File-Sharing’.’’ 22 Feb. 2005 http://news.bbc.co.uk/1/hi/technology/3890527.stm>. Bretherton, I. “The Origins of Attachment Theory: John Bowlby and Mary Ainsworth.” 1994. 23 Jan. 2005 http://www.psy.med.br/livros/autores/bowlby/bowlby.pdf>. Bunniesormaybemidgets. Chat Room Comment. “What Did Those Girls Do to Rhonda?” 28 Mar. 2005 http://us.imdb.com/title/tt0110598/board/>. Chinese Graphic Arts Net. Mantras of the Dharani Sutra. 20 Feb. 2005 http://www.cgan.com/english/english/cpg/engcp10.htm>. Ewins, R. Barkcloth and the Origins of Paper. 1991. 20 Feb. 2005 http://www.justpacific.com/pacific/papers/barkcloth~paper.html>. Grassl K.R. The DVD Statistical Report. 14 Mar. 2005 http://www.corbell.com>. Hahn, C. M. The Topic Is Paper. 20 Feb. 2005 http://www.nystamp.org/Topic_is_paper.html>. Harper, D. Online Etymology Dictionary. 14 Mar. 2005 http://www.etymonline.com/>. Mask of Zorro, The. Screenplay by J McCulley. UA, 1920. Muriel’s Wedding. Dir. PJ Hogan. Perf. Toni Collette, Rachel Griffiths, Bill Hunter, and Jeannie Drynan. Village Roadshow, 1994. O’Hagan, Jack. On The Road to Gundagai. 1922. 2 Apr. 2005 http://ingeb.org/songs/roadtogu.html>. Poole, J.H., P.L. Tyack, A.S. Stoeger-Horwath, and S. Watwood. “Animal Behaviour: Elephants Are Capable of Vocal Learning.” Nature 24 Mar. 2005. Sanchez, R. “Interrogation and Counter-Resistance Policy.” 14 Sept. 2003. 30 Mar. 2005 http://www.abc.net.au>. Schultheiss, O.C., M.M. Wirth, and S.J. Stanton. “Effects of Affiliation and Power Motivation Arousal on Salivary Progesterone and Testosterone.” Hormones and Behavior 46 (2005). Sherry, N. The Life of Graham Greene. 3 vols. London: Jonathan Cape 2004, 1994, 1989. Silk Road. Printing. 2000. 20 Feb. 2005 http://www.silk-road.com/artl/printing.shtml>. Smith, T. “Elpida Licenses ‘DVD on a Chip’ Memory Tech.” The Register 20 Feb. 2005 http://www.theregister.co.uk/2005/02>. —. “Intel Boffins Build First Continuous Beam Silicon Laser.” The Register 20 Feb. 2005 http://www.theregister.co.uk/2005/02>. Watson, R. S. “Eyes And Ears: Dramatic Memory Slicing and Salable Media Content.” Innovation and Speculation, ed. Brad Haseman. Brisbane: QUT. [in press] Watson, R. S. Visions. Melbourne: Curriculum Corporation, 1994. Citation reference for this article MLA Style Watson, Robert. "E-Press and Oppress: Audio Visual Print Drama, Identity, Text and Motion Picture Rebellion." M/C Journal 8.2 (2005). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0506/08-watson.php>. APA Style Watson, R. (Jun. 2005) "E-Press and Oppress: Audio Visual Print Drama, Identity, Text and Motion Picture Rebellion," M/C Journal, 8(2). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0506/08-watson.php>.

Introduction Utopia has always been countercultural, and ever since technological progress has allowed, utopia has been using alternative media to promote and strengthen its underpinning ideals. In this article, I am seeking to clarify the connections between counterculture and alternative media in utopian contexts to demonstrate their reciprocity, then draw together these threads through reference to a well-known figure of the Rainbow Region–Rusty Miller. His trajectory from iconic surfer and Aquarian reporter to mediator for utopian politics and ideals in the Rainbow Region encompasses in a single identity the three elements underpinning this study. In concluding, I will turn to Rusty’s Byron Guide, questioning its classification as alternative or mainstream media, and whether Byron Bay is represented as countercultural and utopian in this long-running and ongoing publication. Counterculture and Alternative Media in Utopian Contexts Counterculture is an umbrella that enfolds utopia, among many other genres and practices. It has been most often situated in the 1960s and 1970s as a new form of social movement embodying youth resistance to the technocratic mainstream and its norms of gender, sexuality, politics, music, and language (Roszak). Many scholars of counterculture underscore its utopian impulses both in the projection of better societies where the social goals are achieved, and in the withdrawal from mainstream society into intentional communities (Yinger 194-6; McKay 5; Berger). Before exploring further the connections between counterculture and alternative media, I want to define the scope of countercultural utopian contexts in general, and the Rainbow Region in particular. Utopia is a neologism created by Sir Thomas More almost 500 years ago to designate the island community that demonstrates order, harmony, justice, hope and desire in the right balance so that it seems like an ideal land. This imaginary place described in Utopia (1516) as a counterpoint to the social, political and religious shortcomings of contemporary 16th century British society, has attracted accusations of heresy (Molner), and been used as a pejorative term, an insult to denigrate political projects that seem farfetched or subversive, especially during the 19th century. Almost every study of utopian theory, literature and practice points to a dissatisfaction with the status quo, which inspires writers, politicians, architects, artists, individuals and communities to rail against it (see for example Davis, Moylan, Suvin, Levitas, Jameson). Kingsley Widmer’s book Counterings: Utopian Dialectics in Contemporary Contexts reiterates what many scholars have stated when he writes that utopias should be understood in terms of what they are countering. Lyman Tower Sargent defines utopia as “a non-existent society described in considerable detail and normally located in time and space” and utopianism as “social dreaming” (9), to which I would add that both indicate an improvement on the alternatives, and may indeed be striving to represent the best place imaginable. Utopian contexts, by extension, are those situations where the “social dreaming” is enhanced through human agency, good governance, just laws, education, and work, rather than being a divinely ordained state of nature (Schaer et al). In this way, utopian contexts are explicitly countercultural through their very conception, as human agency is required and their emphasis is on social change. These modes of resistance against dominant paradigms are most evident in attempts to realise textual projections of a better society in countercultural communal experiments. Almost immediately after its publication, More’s Utopia became the model for Bishop Vasco de Quiroga’s communitarian hospital-town Santa Fe de la Laguna in Michoacan, Mexico, established in the 1530s as a counterculture to the oppressive enslavement and massacres of the Purhépecha people by Nuno Guzmán (Green). The countercultural thrust of the 1960s and 1970s provided many utopian contexts, perhaps most readily identifiable as the intentional communities that spawned and flourished, especially in the United States, the United Kingdom, Australia, and New Zealand (Metcalf, Shared Lives). They were often inspired by texts such as Charles A. Reich’s The Greening of America (1970) and Ernest Callenbach’s Ecotopia (1975), and this convergence of textual practices and alternative lifestyles can be seen in the development of Australia’s own Rainbow Region. Located in northern New South Wales, the geographical area of the Northern Rivers that has come to be known as the Rainbow Region encompasses Byron Bay, Nimbin, Mullumbimby, Bangalow, Clunes, Dunoon, Federal, with Lismore as the region’s largest town. But more evocative than these place names are the “rivers and creeks, vivid green hills, fruit and nut farms […] bounded by subtropical beaches and rainforest mountains” (Wilson 1). Utopian by nature, and recognised as such by the indigenous Bundjalung people who inhabited it before the white settlers, whalers and dairy farmers moved in, the Rainbow Region became utopian through culture–or indeed counterculture–during the 1973 Aquarius Festival in Nimbin when the hippies of Mullumbimby and the surfers of Byron Bay were joined by up to 10,000 people seeking alternative ways of being in the world. When the party was over, many Aquarians stayed on to form intentional communities in the beautiful region, like Tuntable Falls, Nimbin’s first and largest such cooperative (Metcalf, From Utopian Dreaming to Communal Reality 74-83). In utopian contexts, from the Renaissance to the 1970s and beyond, counterculture has underpinned and alternative media has circulated the aims and ideals of the communities of resistance. The early utopian context of the Anabaptist movement has been dubbed as countercultural by Sigrun Haude: “During the reign of the Münster (1534-5) Anabaptists erected not only a religious but also a social and political counterculture to the existing order” (240). And it was this Protestant Reformation that John Downing calls the first real media war, with conflicting movements using pamphlets produced on the new technology of the Gutenberg press to disseminate their ideas (144). What is striking here is the confluence of ideas and practices at this time–countercultural ideals are articulated, published, and disseminated, printing presses make this possible, and utopian activists realise how mass media can be used and abused, exploited and censored. Twentieth century countercultural movements drew on the lessons learnt from historical uprising and revolutions, understanding the importance of getting the word out through their own forms of media which, given the subversive nature of the messages, were essentially alternative, according to the criteria proposed by Chris Atton: alternative media may be understood as a radical challenge to the professionalized and institutionalized practices of the mainstream media. Alternative media privileges a journalism that is closely wedded to notions of social responsibility, replacing an ideology of “objectivity” with overt advocacy and oppositional practices. Its practices emphasize first person, eyewitness accounts by participants; a reworking of the populist approaches of tabloid newspapers to recover a “radical popular” style of reporting; collective and antihierarchical forms of organization which eschew demarcation and specialization–and which importantly suggest an inclusive, radical form of civic journalism. (267) Nick Couldry goes further to point out the utopian processes required to identify agencies of change, including alternative media, which he defines as “practices of symbolic production which contest (in some way) media power itself–that is, the concentration of symbolic power in media institutions” (25). Alternative media’s orientation towards oppositional and contestatory practices demonstrates clear parallels between its ambitions and those of counterculture in utopian contexts. From the 1960s onwards, the upsurge in alternative newspaper numbers is commensurate with the blossoming of the counterculture and increased utopian contexts; Susan Forde describes it thus: “a huge resurgence in the popularity of publications throughout the ‘counter-culture’ days of the 1960s and 1970s” (“Monitoring the Establishment”, 114). The nexus of counterculture and alternative media in such utopian contexts is documented in texts like Roger Streitmatter’s Voices of Revolution and Bob Osterlag’s People’s Movements, People’s Press. Like the utopian newspapers that came out of 18th and 19th century intentional communities, many of the new alternative press served to educate, socialise, promote and represent the special interests of the founders and followers of the countercultural movements, often focusing on the philosophy and ideals underpinning these communities rather than the everyday events (see also Frobert). The radical press in Australia was also gaining ground, with OZ in Australia from 1963-1969, and then from 1967-1973 in London. Magazines launched by Philip Frazer like The Digger, Go-Set, Revolution and High Times, and university student newspapers were the main avenues for youth and alternative expression on the Vietnam war and conscription, gay and lesbian rights, racism, feminism and ecological activism (Forde, Challenging the News; Cock & Perry). Nimbin 1973: Rusty Miller and The Byron Express The 1973 Aquarius Festival of counterculture in Nimbin (12-23 May) was a utopian context that had an alternative media life of its own before it arrived in the Rainbow Region–in student publications like Tharnuka and newsletters distributed via the Aquarius Foundation. There were other voices that announced the coming of the Aquarius Festival to Nimbin and reported on its impact, like The Digger from Melbourne and the local paper, The Northern Star. During the Festival, the Nimbin Good Times first appeared as the daily bulletin and continues today with the original masthead drawn by the Festival’s co-organiser, Graeme Dunstan. Some interesting work has been done on this area, ranging from general studies of the Rainbow Region (Wilson; Munro-Clark) to articles analysing its alternative press (Ward & van Vuuren; Martin & Ellis), but to date, there has been no focus on the Rainbow Region’s first alternative newspaper, The Byron Express. Co-edited by Rusty Miller and David Guthrie, this paper presented and mediated the aims and desires of the Aquarian movement. Though short-lived, as only 7 issues were published from 15 February 1973 to September 1973, The Byron Express left a permanent printed vestige of the Aquarian counterculture movement’s activism and ideals from an independent regional perspective. Miller’s credentials for starting up the newspaper are clear–he has always been a trailblazer, mixing “smarts” with surfing and environmental politics. After graduating from a Bachelor of Arts in history from San Diego State College, he first set foot in Byron Bay during his two semesters with the inaugural Chapman College affiliated University of the Seven Seas in 1965-6. Returning to his hometown of Encinitas, he co-founded the Surf Research accessory company with legendary Californian surfer Mike Doyle, and launched Waxmate, the first specially formulated surf wax in 1967 (Davis, Witzig & James; Warshaw 217), selling his interest in the business soon after to spend a couple of years “living the counterculture life on the Hawaiian Island of Kauai” (Davis, Witzig & James), before heading back to Byron Bay via Bells Beach in 1970 (Miller & Shantz) and Sydney, where he worked as an advertising salesman and writer with Tracks surfing magazine (Martin & Ellis). In 1971, he was one of the first to ride the now famous waves of Uluwatu in Bali, and is captured with Steven Cooney in the iconic publicity image for Albe Falzon’s 1971 film, Morning Of The Earth. The champion surfer from the US knew a thing or two about counterculture, alternative media, advertising and business when he found his new utopian context in Byron Bay. Miller and Guthrie’s front-page editorial of the inaugural issue of The Byron Express, published on 15 February 1973, with the byline “for a higher shire”, expressed the countercultural (cl)aims of the publication. Land use, property development and the lack of concern that some people in Byron had for their impact on the environment and people of the region were a prime target: With this first issue of the Byron Express, we hope to explain that the area is badly in need of a focal point. The transitions of present are vast and moving fast. The land is being sold and resold. Lots of money is coming into the area in the way of developments […] caravan parts, hotels, businesses and real estate. Many of the trips incoming are not exactly “concerned” as to what long term effect such developments might have on the environment and its people. We hope to serve as a focus of concern and service, a centre for expression and reflection. We would ask your contributions in vocal and written form. We are ready for some sock it to ya criticism… and hope you would grab us upon the street to tell us how you feel…The mission of this alternative newspaper is thereby defined by the need for a “focal point” that inscribes the voices of the community in a freely accessible narrative, recorded in print for posterity. Although this first issue contains no mention of the Aquarius Festival, there were already rumours circulating about it, as organisers Graeme Dunstan and Johnny Allen had been up to Main Arm, Mullumbimby and Nimbin on reconnaissance missions beginning in September 1972. Instead, there was an article on “Mullumbimby Man–Close to the Land” by Nicholas Shand, who would go on to found the community-based weekly newspaper The Echo in 1986, then called The Brunswick Valley Echo and still going strong. Another by Bob McTavish asked whether there could be a better form of government; there was a surf story, and a soul food section with a recipe for honey meade entitled “Do you want to get out of it on 10 cents a bottle?” The second issue continues in much the same vein. It is not until the third issue comes out on 17 March 1973 that the Aquarius Festival is mentioned in a skinny half column on page four. And it’s not particularly promising: Arrived at Nimbin, sleepy hamlet… Office in disused R.S.L. rooms, met a couple of guys recently arrived, said nothing was being done. “Only women here, you know–no drive”. Met Joanne and Vi, both unable to say anything to be reported… Graham Dunstan (codenamed Superfest) and John Allen nowhere in sight. Allen off on trip overseas. Dunstan due back in a couple of weeks. 10 weeks to go till “they” all come… and to what… nobody is quite sure. This progress report provides a fascinating contemporary insight into the tensions–between the local surfies and hippies on one hand, and the incoming students on the other–around the organisation of the Aquarius Festival. There is an unbridled barb at the sexist comments made by the guys, implicit criticism of the absent organisers, obvious skepticism about whether anyone will actually come to the festival, and wonderment at what it will be like. Reading between the lines, we might find a feeling of resentment about not being privy to new developments in their own backyard. The final lines of the article are non-committal “Anyway, let’s see what eventuates when the Chiefs return.” It seems that all has been resolved by the fifth issue of 11 May, which is almost entirely dedicated to the Aquarius Festival with the front page headline “Welcome to the New Age”. But there is still an undertone of slight suspicion at what the newcomers to the area might mean in terms of property development: The goal is improving your fellow man’s mind and nourishment in concert with your own; competition to improve your day and the quality of the day for society. Meanwhile, what is the first thing one thinks about when he enters Byron and the area? The physical environment is so magnificent and all encompassing that it can actually hold a man’s breath back a few seconds. Then a man says, “Wow, this land is so beautiful that one could make a quid here.” And from that moment the natural aura and spells are broken and the mind lapses into speculative equations, sales projections and future interest payments. There is plenty of “love” though, in this article: “The gathering at Nimbin is the most spectacular demonstration of the faith people have in a belief that is possible (and possible just because they want it to be) to live in love, through love together.” The following article signed by Rusty Miller “A Town Together” is equally focused on love: “See what you could offer the spirit at Nimbin. It might introduce you to a style that could lead to LOVE.” The centre spread features photos: the obligatory nudes, tents, and back to nature activities, like planting and woodworking. With a text box of “random comments” including one from a Lismore executive: ‘I took my wife and kids out there last weekend and we had such a good time. Seems pretty organized and the town was loaded with love. Heard there is some hepatitis about and rumours of VD. Everyone happy.” And another from a land speculator (surely the prime target of Miller’s wrath): “Saw guys kissing girls on the street, so sweet, bought 200 acres right outside of town, it’s going to be valuable out there some day.” The interview with Johnny Allen as the centrepiece includes some pertinent commentary on the media and reveals a well-founded suspicion of the mediatisation of the Aquarius Festival: We have tried to avoid the media actually. But we haven’t succeeded in doing so. Part of the basic idea is that we don’t need to be sold. All the down town press can do is try and interpret you. And by doing that it automatically places it in the wrong sort of context. So we’ve tried to keep it to people writing about the festival to people who will be involved in it. It’s an involvement festival. Coopting The Byron Express as an “involved” party effects a fundamental shift from an external reporting newspaper to a kind of proponent or even propaganda for the Aquarius festival and its ideas, like so many utopian newspapers had done before. It is therefore perhaps inevitable that The Byron Express should disappear very soon after the Aquarius festival. Fiona Martin and Rhonda Ellis explain that Rusty Miller stopped producing the paper because he “found the production schedule exhausting and his readership too small to attract consistent advertising” (5). At any rate, there were only two more issues, one in June–with some follow up reporting of the festival–and another in September 1973, which was almost entirely devoted to environmentally focused features, including an interview with Kath Walker (Oodgeroo Noonuccal). Byron Bay 2013: Thirty Years of Rusty’s Byron Guide What Rusty did next is fairly well known locally–surfing and teaching people how to surf and a bit of writing. When major local employer Walkers slaughterhouse closed in 1983, he and his wife, social geographer Tricia Shantz, were asked by the local council to help promote Byron Bay as a tourist destination, writing the first Byron guide in 1983-4. Incorporating essays by local personalities and dedicated visitors, the Byron guide perpetuates the ideal of environmental awareness, spiritual experimentation, and respect for the land and sea. Recent contributors have included philosopher Peter Singer, political journalist Kerry O’Brien, and writer John Ralston Saul, and Miller and Shantz always have an essay in there themselves. “People, Politics and Culture” is the new byline for the 2013 edition. And Miller’s opening essay mediates the same utopian desires and environmental community messages that he espoused from the beginning of The Byron Express: The name Byron Bay represents something that we constantly try to articulate. If one was to dream up a menu of situations and conditions to compose a utopia, Australia would be the model of the nation-state and Byron would have many elements of the actual place one might wish to live for the rest of their lives. But of course there is always the danger of excesses in tropical paradises especially when they become famous destinations. Australia is being held to ransom for the ideology that we should be slaves to money and growth at the cost of a degraded and polluted physical and social environment. Byron at least was/is a refuge against this profusion of the so-called real-world perception that holds profit over environment as the way we must choose for our future. Even when writing for a much more commercial medium, Miller retains the countercultural utopian spirit that was crystallised in the Aquarius festival of 1973, and which remains relevant to many of those living in and visiting the Rainbow Region. Miller’s ethos moves beyond the alternative movements and communities to infiltrate travel writing and tourism initiatives in the area today, as evidenced in the Rusty’s Byron Guide essays. By presenting more radical discourses for a mainstream public, Miller together with Shantz have built on the participatory role that he played in launching the region’s first alternative newspaper in 1973 that became albeit briefly the equivalent of a countercultural utopian gazette. Now, he and Shantz effectively play the same role, producing a kind of countercultural form of utopian media for Byron Bay that corresponds to exactly the same criteria mentioned above. Through their free publication, they aim to educate, socialise, promote and represent the special interests of the founders and followers of the Rainbow Region, focusing on the philosophy and ideals underpinning these communities rather than the everyday events. The Byron Bay that Miller and Shantz promote is resolutely utopian, and certainly countercultural if compared to other free publications like The Book, a new shopping guide, or mainstream media elsewhere. Despite this new competition, they are planning the next edition for 2015 with essays to make people think, talk, and understand the region’s issues, so perhaps the counterculture is still holding its own against the mainstream. References Atton, Chris. “What Is ‘Alternative’ Journalism?” Journalism: Theory, Practice, Criticism 4.3 (2003): 267-72. Berger, Bennett M. The Survival of a Counterculture: Ideological Work and Everyday Life among Rural Communards. New Brunswick: Transaction Publishers, 2004. Cock, Peter H., & Paul F. Perry. “Australia's Alternative Media.” Media Information Australia 6 (1977): 4-13. 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This essay combines life writing with meditations on the significance of walking as integral to the ritual practice of pilgrimage, where the individual improves her soul or health through the act of walking to a shrine containing healing relics of a saint. Braiding together insights from medieval literature, contemporary ecocriticism, and memory studies, I reflect on my own pilgrimage practice as it impacts the land itself. Canterbury, England serves as the central shrine for four pilgrimages over decades: 1966, 1994, 1997, and 2003.The act of memory was not invented in the Anthropocene. Rather, the nonhuman world has taught humans how to remember. From ice-core samples retaining the history of Europe’s weather to rocks embedded with fossilized extinct species, nonhuman actors literally petrifying or freezing the past—from geologic sites to frozen water—become exposed through the process of anthropocentric discovery and human interference. The very act of human uncovery and analysis threatens to eliminate the nonhuman actor which has hospitably shared its own experience. How can humans script nonhuman memory?As for the history of memory studies itself, a new phase is arguably beginning, shifting from “the transnational, transcultural, or global to the planetary; from recorded to deep history; from the human to the nonhuman” (Craps et al. 3). Memory studies for the Anthropocene can “focus on the terrestrialized significance of (the historicized) forms of remembrance but also on the positioning of who is remembering and, ultimately, which ‘Anthropocene’ is remembered” (Craps et al. 5). In this era of the “self-conscious Anthropocene” (Craps et al. 6), narrative itself can focus on “the place of nonhuman beings in human stories of origins, identity, and futures point to a possible opening for the methods of memory studies” (Craps et al. 8). The nonhuman on the paths of this essay range from the dirt on the path to the rock used to build the sacred shrine, the ultimate goal. How they intersect with human actors reveals how the “human subject is no longer the one forming the world, but does indeed constitute itself through its relation to and dependence on the object world” (Marcussen 14, qtd. in Rodriguez 378). Incorporating “nonhuman species as objects, if not subjects, of memory [...] memory critics could begin by extending their objects to include the memory of nonhuman species,” linking both humans and nonhumans in “an expanded multispecies frame of remembrance” (Craps et al. 9). My narrative—from diaries recording sacred journey to a novel structured by pilgrimage—propels motion, but also secures in memory events from the past, including memories of those nonhuman beings I interact with.Childhood PilgrimageThe little girl with brown curls sat crying softly, whimpering, by the side of the road in lush grass. The mother with her soft brown bangs and an underflip to her hair told the story of a little girl, sitting by the side of the road in lush grass.The story book girl had forgotten her Black Watch plaid raincoat at the picnic spot where she had lunched with her parents and two older brothers. Ponchos spread out, the family had eaten their fresh yeasty rolls, hard cheese, apples, and macaroons. The tin clink of the canteen hit their teeth as they gulped metallic water, still icy cold from the taps of the ancient inn that morning. The father cut slices of Edam with his Swiss army knife, parsing them out to each child to make his or her own little sandwich. The father then lay back for his daily nap, while the boys played chess. The portable wooden chess set had inlaid squares, each piece no taller than a fingernail paring. The girl read a Junior Puffin book, while the mother silently perused Agatha Christie. The boy who lost at chess had to play his younger sister, a fitting punishment for the less able player. She cheerfully played with either brother. Once the father awakened, they packed up their gear into their rucksacks, and continued the pilgrimage to Canterbury.Only the little Black Watch plaid raincoat was left behind.The real mother told the real girl that the story book family continued to walk, forgetting the raincoat until it began to rain. The men pulled on their ponchos and the mother her raincoat, when the little girl discovered her raincoat missing. The story book men walked two miles back while the story book mother and girl sat under the dripping canopy of leaves provided by a welcoming tree.And there, the real mother continued, the storybook girl cried and whimpered, until a magic taxi cab in which the father and boys sat suddenly appeared out of the mist to drive the little girl and her mother to their hotel.The real girl’s eyes shone. “Did that actually happen?” she asked, perking up in expectation.“Oh, yes,” said the real mother, kissing her on the brow. The girl’s tears dried. Only the plops of rain made her face moist. The little girl, now filled with hope, cuddled with her mother as they huddled together.Without warning, out of the mist, drove up a real magic taxi cab in which the real men sat. For magic taxi cabs really exist, even in the tangible world—especially in England. At the very least, in the England of little Susie’s imagination.Narrative and PilgrimageMy mother’s tale suggests how this story echoes in yet another pilgrimage story, maintaining a long tradition of pilgrimage stories embedded within frame tales as far back as the Middle Ages.The Christian pilgrim’s walk parallels Christ’s own pilgrimage to Emmaus. The blisters we suffer echo faintly the lash Christ endured. The social relations of the pilgrim are “diachronic” (Alworth 98), linking figures (Christ) from the past to the now (us, or, during the Middle Ages, William Langland’s Piers Plowman or Chaucer’s band who set out from Southwark). We embody the frame of the vera icon, the true image, thus “conjur[ing] a site of simultaneity or a plane of immanence where the actors of the past [...] meet those of the future” (Alworth 99). Our quotidian walk frames the true essence or meaning of our ambulatory travail.In 1966, my parents took my two older brothers and me on the Pilgrims’ Way—not the route from London to Canterbury that Chaucer’s pilgrims would have taken starting south of London in Southwark, rather the ancient trek from Winchester to Canterbury, famously chronicled in The Old Road by Hilaire Belloc. The route follows along the south side of the Downs, where the muddy path was dried by what sun there was. My parents first undertook the walk in the early 1950s. Slides from that pilgrimage depict my mother, voluptuous in her cashmere twinset and tweed skirt, as my father crosses a stile. My parents, inspired by Chaucer’s Canterbury Tales, decided to walk along the traditional Pilgrims’ Way to Canterbury. Story intersects with material traversal over earth on dirt-laden paths.By the time we children came along, the memories of that earlier pilgrimage resonated with my parents, inspiring them to take us on the same journey. We all carried our own rucksacks and walked five or six miles a day. Concerning our pilgrimage when I was seven, my mother wrote in her diary:As good pilgrims should, we’ve been telling tales along the way. Yesterday Jimmy told the whole (detailed) story of That Darn Cat, a Disney movie. Today I told about Stevenson’s Travels with a Donkey, which first inspired me to think of walking trips and everyone noted the resemblance between Stevenson’s lovable, but balky, donkey and our sweet Sue. (We hadn’t planned to tell tales, but they just happened along the way.)I don’t know how sweet I was; perhaps I was “balky” because the road was so hard. Landscape certainly shaped my experience.As I wrote about the pilgrimage in my diary then, “We went to another Hotel and walked. We went and had lunch at the Boggly [booglie] place. We went to a nother hotel called The Swan with fether Quits [quilts]. We went to the Queens head. We went to the Gest house. We went to aother Hotle called Srping wells and my tooth came out. We saw some taekeys [turkeys].” The repetition suggests how pilgrimage combines various aspects of life, from the emotional to the physical, the quotidian (walking and especially resting—in hotels with quilts) with the extraordinary (newly sprung tooth or the appearance of turkeys). “[W]ayfaring abilities depend on an emotional connection to the environment” (Easterlin 261), whether that environment is modified by humans or even manmade, inhabited by human or nonhuman actors. How can one model an “ecological relationship between humans and nonhumans” in narrative (Rodriguez 368)? Rodriguez proposes a “model of reading as encounter [...] encountering fictional story worlds as potential models” (Rodriguez 368), just as my mother did with the Magic Taxi Cab story.Taxis proliferate in my childhood pilgrimage. My mother writes in 1966 in her diary of journeying along the Pilgrims’ Way to St. Martha’s on the Hill. “Susie was moaning and groaning under her pack and at one desperate uphill moment gasped out, ‘Let’s take a taxi!’ – our highborn lady as we call her. But we finally made it.” “Martha’s”, as I later learned, is a corruption of “Martyrs”, a natural linguistic decay that developed over the medieval period. Just as the vernacular textures pilgrimage poems in the fourteeth century, the common tongue in all its glorious variety seeps into even the quotidian modern pilgrim’s journey.Part of the delight of pilgrimage lies in the characters one meets and the languages they speak. In 1994, the only time my husband and I cheated on a strictly ambulatory sacred journey occurred when we opted to ride a bus for ten miles where walking would have been dangerous. When I ask the bus driver if a stop were ours, he replied, “I'll give you a shout, love.” As though in a P. G. Wodehouse novel, when our stop finally came, he cried out, “Cheerio, love” to me and “Cheerio, mate” to Jim.Language changes. Which is a good thing. If it didn’t, it would be dead, like those martyrs of old. Like Latin itself. Disentangling pilgrimage from language proves impossible. The healthy ecopoetics of languages meshes with the sustainable vibrancy of the land we traverse.“Nettles of remorse…”: Derek Walcott, The Bounty Once my father had to carry me past a particularly tough patch of nettles. As my mother tells it, we “went through orchards and along narrow woodland path with face-high nettles. Susie put a scarf over her face and I wore a poncho though it was sunny and we survived almost unscathed.” Certain moments get preserved by the camera. At age seven in a field outside of Wye, I am captured in my father’s slides surrounded by grain. At age thirty-five, I am captured in film by my husband in the same spot, in the identical pose, though now quite a bit taller than the grain. Three years later, as a mother, I in turn snap him with a backpack containing baby Sarah, grumpily gazing off over the fields.When I was seven, we took off from Detling. My mother writes, “set off along old Pilgrims’ Way. Road is paved now, but much the same as fifteen years ago. Saw sheep, lambs, and enjoyed lovely scenery. Sudden shower sent us all to a lunch spot under trees near Thurnham Court, where we huddled under ponchos and ate happily, watching the weather move across the valley. When the sun came to us, we continued on our way which was lovely, past sheep, etc., but all on hard paved road, alas. Susie was a good little walker, but moaned from time to time.”I seem to whimper and groan a lot on pilgrimage. One thing is clear: the physical aspects of walking for days affected my phenomenological response to our pilgrimage which we’d undertaken both as historical ritual, touristic nature hike, and what Wendell Berry calls a “secular pilgrimage” (402), where the walker seeks “the world of the Creation” (403) in a “return to the wilderness in order to be restored” (416). The materiality of my experience was key to how I perceived this journey as a spiritual, somatic, and emotional event. The link between pilgrimage and memory, between pilgrimage poetics and memorial methods, occupies my thoughts on pilgrimage. As Nancy Easterlin’s work on “cognitive ecocriticism” (“Cognitive” 257) contends, environmental knowledge is intimately tied in with memory (“Cognitive” 260). She writes: “The advantage of extensive environmental knowledge most surely precipitates the evolution of memory, necessary to sustain vast knowledge” (“Cognitive” 260). Even today I can recall snatches of moments from that trip when I was a child, including the telling of tales.Landscape not only changes the writer, but writing transforms the landscape and our interaction with it. As Valerie Allen suggests, “If the subject acts upon the environment, so does the environment upon the subject” (“When Things Break” 82). Indeed, we can understand the “road as a strategic point of interaction between human and environment” (Allen and Evans 26; see also Oram)—even, or especially, when that interaction causes pain and inflames blisters. My relationship with moleskin on my blasted and blistered toes made me intimately conscious of my body with every step taken on the pilgrimage route.As an adult, my boots on the way from Winchester to Canterbury pinched and squeezed, packed dirt acting upon them and, in turn, my feet. After taking the train home and upon arrival in London, we walked through Bloomsbury to our flat on Russell Square, passing by what I saw as a new, less religious, but no less beckoning shrine: The London Foot Hospital at Fitzroy Square.Now, sadly, it is closed. Where do pilgrims go for sole—and soul—care?Slow Walking as WayfindingAll pilgrimages come to an end, just as, in 1966, my mother writes of our our arrival at last in Canterbury:On into Canterbury past nice grassy cricket field, where we sat and ate chocolate bars while we watched white-flannelled cricketers at play. Past town gates to our Queen’s Head Inn, where we have the smallest, slantingest room in the world. Everything is askew and we’re planning to use our extra pillows to brace our feet so we won’t slide out of bed. Children have nice big room with 3 beds and are busy playing store with pounds and shillings [that’s very hard mathematics!]. After dinner, walked over to cathedral, where evensong was just ending. Walked back to hotel and into bed where we are now.Up to early breakfast, dashed to cathedral and looked up, up, up. After our sins were forgiven, we picked up our rucksacks and headed into London by train.This experience in 1966 varies slightly from the one in 1994. Jim and I walk through a long walkway of tall, slim trees arching over us, a green, lush and silent cloister, finally gaining our first view of Canterbury with me in a similar photo to one taken almost thirty years before. We make our way into the city through the West Gate, first passing by St. Dunstan’s Church where Henry II had put on penitential garb and later Sir Thomas More’s head was buried. Canterbury is like Coney Island in the Middle Ages and still is: men with dreadlocks and slinky didjeridoos, fire tossers, mobs of people, tourists. We go to Mercery Lane as all good pilgrims should and under the gate festooned with the green statue of Christ, arriving just in time for evensong.Imagining a medieval woman arriving here and listening to the service, I pray to God my gratefulness for us having arrived safely. I can understand the fifteenth-century pilgrim, Margery Kempe, screaming emotionally—maybe her feet hurt like mine. I’m on the verge of tears during the ceremony: so glad to be here safe, finally got here, my favorite service, my beloved husband. After the service, we pass on through the Quire to the spot where St. Thomas’s relic sanctuary was. People stare at a lit candle commemorating it. Tears well up in my eyes.I suppose some things have changed since the Middle Ages. One Friday in Canterbury with my children in 2003 has some parallels with earlier iterations. Seven-year-old Sarah and I go to evensong at the Cathedral. I tell her she has to be absolutely quiet or the Archbishop will chop off her head.She still has her head.Though the road has been paved, the view has remained virtually unaltered. Some aspects seem eternal—sheep, lambs, and stiles dotting the landscape. The grinding down of the pilgrimage path, reflecting the “slowness of flat ontology” (Yates 207), occurs over vast expanses of time. Similarly, Easterlin reflects on human and more than human vitalism: “Although an understanding of humans as wayfinders suggests a complex and dynamic interest on the part of humans in the environment, the surround itself is complex and dynamic and is frequently in a state of change as the individual or group moves through it” (Easterlin “Cognitive” 261). An image of my mother in the 1970s by a shady tree along the Pilgrims’ Way in England shows that the path is lower by 6 inches than the neighboring verge (Bright 4). We don’t see dirt evolving, because its changes occur so slowly. Only big time allows us to see transformative change.Memorial PilgrimageOddly, the erasure of self through duplication with a precursor occurred for me while reading W.G. Sebald’s pilgrimage novel, The Rings of Saturn. I had experienced my own pilgrimage to many of these same locations he immortalizes. I, too, had gone to Somerleyton Hall with my elderly mother, husband, and two children. My memories, sacred shrines pooling in familial history, are infused with synchronic reflection, medieval to contemporary—my parents’ periodic sojourns in Suffolk for years, leading me to love the very landscape Sebald treks across; sadness at my parents’ decline; hope in my children’s coming to add on to their memory palimpsest a layer devoted to this land, to this history, to this family.Then, the oddest coincidence from my reading pilgrimage. After visiting Dunwich Heath, Sebald comes to his friend, Michael, whose wife Anne relays a story about a local man hired as a pallbearer by the local undertaker in Westleton. This man, whose memory was famously bad, nevertheless reveled in the few lines allotted him in an outdoor performance of King Lear. After her relating this story, Sebald asks for a taxi (Sebald 188-9).This might all seem unremarkable to the average reader. Yet, “human wayfinders are richly aware of and responsive to environment, meaning both physical places and living beings, often at a level below consciousness” (Easterlin “Cognitive” 265). For me, with a connection to this area, I startled with recollection emerging from my subconscience. The pallbearer’s name in Sebald’s story was Mr Squirrel, the very same name of the taxi driver my parents—and we—had driven with many times. The same Mr Squirrel? How many Mr Squirrels can there be in this small part of Suffolk? Surely it must be the same family, related in a genetic encoding of memory. I run to my archives. And there, in my mother’s address book—itself a palimpsest of time with names and addressed scored through; pasted-in cards, names, and numbers; and looseleaf memoranda—there, on the first page under “S”, “Mr. Squirrel” in my mother’s unmistakable scribble. She also had inscribed his phone number and the village Saxmundum, seven miles from Westleton. His name had been crossed out. Had he died? Retired? I don’t know. Yet quick look online tells me Squirrell’s Taxis still exists, as it does in my memory.Making KinAfter accompanying a class on a bucolic section of England’s Pilgrims’ Way, seven miles from Wye to Charing, we ended up at a pub drinking a pint, with which all good pilgrimages should conclude. There, students asked me why I became a medievalist who studies pilgrimage. Only after the publication of my first book on women pilgrims did I realize that the origin of my scholarly, long fascination with pilgrimage, blossoming into my professional career, began when I was seven years old along the way to Canterbury. The seeds of that pilgrimage when I was so young bore fruit and flowers decades later.One story illustrates Michel Serres’s point that we should not aim to appropriate the world, but merely act as temporary tenants (Serres 72-3). On pilgrimage in 1966 as a child, I had a penchant for ant spiders. That was not the only insect who took my heart. My mother shares how “Susie found a beetle up on the hill today and put him in the cheese box. Jimmy put holes in the top for him. She named him Alexander Beetle and really became very fond of him. After supper, we set him free in the garden here, with appropriate ceremony and a few over-dramatic tears of farewell.” He clearly made a great impression on me. I yearn for him today, that beetle in the cheese box. Though I tried to smuggle nature as contraband, I ultimately had to set him free.Passing through cities, landscape, forests, over seas and on roads, wandering by fields and vegetable patches, under a sky lit both by sun and moon, the pilgrim—even when in a group of fellow pilgrims—in her lonesome exercise endeavors to realize Serres’ ideal of the tenant inhabitant of earth. Nevertheless, we, as physical pilgrims, inevitably leave our traces through photos immortalizing the journey, trash left by the wayside, even excretions discretely deposited behind a convenient bush. Or a beetle who can tell the story of his adventure—or terror—at being ensconced for a time in a cheese box.On one notorious day of painful feet, my husband and I arrived in Otford, only to find the pub was still closed. Finally, it became time for dinner. We sat outside, me with feet ensconced in shoes blessedly inert and unmoving, as the server brought out our salads. The salad cream, white and viscous, was presented in an elegantly curved silver dish. Then Jim began to pick at the salad cream with his fork. Patiently, tenderly, he endeavored to assist a little bug who had gotten trapped in the gooey sauce. Every attempt seemed doomed to failure. The tiny creature kept falling back into the gloppy substance. Undaunted, Jim compassionately ministered to our companion. Finally, the little insect flew off, free to continue its own pilgrimage, which had intersected with ours in a tiny moment of affinity. Such moments of “making kin” work, according to Donna Haraway, as “life-saving strateg[ies] for the Anthropocene” (Oppermann 3, qtd. in Haraway 160).How can narrative avoid the anthropocentric centre of writing, which is inevitable given the human generator of such a piece? While words are a human invention, nonhuman entities vitally enact memory. The very Downs we walked along were created in the Cretaceous period at least seventy million years ago. The petrol propelling the magic taxi cab was distilled from organic bodies dating back millions of years. Jurassic limestone from the Bathonian Age almost two hundred million years ago constitutes the Caen stone quarried for building Canterbury Cathedral, while its Purbeck marble from Dorset dates from the Cretaceous period. Walking on pilgrimage propels me through a past millions—billions—of eons into the past, dwarfing my speck of existence. Yet, “if we wish to cross the darkness which separates us from [the past] we must lay down a little plank of words and step delicately over it” (Barfield 23). Elias Amidon asks us to consider how “the ground we dig into and walk upon is sacred. It is sacred because it makes us neighbors to each other, whether we like it or not. Tell this story” (Amidon 42). And, so, I have.We are winding down. Time has passed since that first pilgrimage of mine at seven years old. Yet now, here, I still put on my red plaid wollen jumper and jacket, crisp white button-up shirt, grey knee socks, and stout red walking shoes. Slinging on my rucksack, I take my mother’s hand.I’m ready to take my first step.We continue our pilgrimage, together.ReferencesAllen, Valerie. “When Things Break: Mending Rroads, Being Social.” Roadworks: Medieval Britain, Medieval Roads. Eds. Valerie Allen and Ruth Evans. Manchester: Manchester UP, 2016.———, and Ruth Evans. Introduction. Roadworks: Medieval Britain, Medieval Roads. Eds. Valerie Allen and Ruth Evans. Manchester: Manchester UP, 2016.Alworth, David J. Site Reading: Fiction, Art, Social Form. Princeton: Princeton UP, 2016.Amidon, Elias. “Digging In.” Dirt: A Love Story. Ed. Barbara Richardson. Lebanon, NH: ForeEdge, 2015.Barfield, Owen. History in English Words. Grand Rapids: William B. 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What strikes me about the habits of the people who spend so much time on the Net—well, it’s so new that we don't know what will come next—is in fact precisely how niche in character it is. You ask people what nets they are on, and they’re all so specialised! The Argentines on the Argentine Net and so forth. And it’s particularly the Argentines who are not in Argentina. (Anderson, in Gower, par. 5) The preceding quotation, taken from his 1996 interview with Eric Gower, sees Benedict Anderson reflecting on the formation of imagined, transnational communities on the Internet. Anderson is, of course, famous for his work on how nationalism, as an “imagined community,” gets constructed through the shared consumption of print media (6-7, 26-27); although its readers will never all see each other face to face, people consuming a newspaper or novel in a shared language perceive themselves as members of a collective. In this more recent interview, Anderson recognised the specific groupings of people in online communities: Argentines who find themselves outside of Argentina link up online in an imagined diaspora community. Over the course of the last decade and a half since Anderson spoke about Argentinian migrants and diaspora communities, we have witnessed an exponential growth of new forms of digital communication, including social networking sites (e.g. Facebook), Weblogs, micro-blogging (e.g. Twitter), and video-sharing sites (e.g. YouTube). Alongside these new means of communication, our current epoch of globalisation is also characterised by migration flows across, and between, all continents. In his book Modernity at Large, Arjun Appadurai recognised that “the twin forces of mass migration and electronic mediation” have altered the ways the imagination operates. Furthermore, these two pillars, human motion and digital mediation, are in constant “flux” (44). The circulation of people and digitally mediatised content proceeds across and beyond boundaries of the nation-state and provides ground for alternative community and identity formations. Appadurai’s intervention has resulted in increasing awareness of local, transnational, and global networking flows of people, ideas, and culturally hybrid artefacts. In this article, we analyse the various innovative tactics taken up by migrant youth to imagine digital diasporas. Inspired by scholars such as Appadurai, Avtar Brah and Paul Gilroy, we tease out—from a postcolonial perspective—how digital diasporas have evolved over time from a more traditional understanding as constituted either by a vertical relationship to a distant homeland or a horizontal connection to the scattered transnational community (see Safran, Cohen) to move towards a notion of “hypertextual diaspora.” With hypertextual diaspora, these central axes which constitute the understanding of diaspora are reshuffled in favour of more rhizomatic formations where affiliations, locations, and spaces are constantly destabilised and renegotiated. Needless to say, diasporas are not homogeneous and resist generalisation, but in this article we highlight common ways in which young migrant Internet users renew the practices around diaspora connections. Drawing from research on various migrant populations around the globe, we distinguish three common strategies: (1) the forging of transnational public spheres, based on maintaining virtual social relations by people scattered across the globe; (2) new forms of digital diasporic youth branding; and (3) the cultural production of innovative hypertexts in the context of more rhizomatic digital diaspora formations. Before turning to discuss these three strategies, the potential of a postcolonial framework to recognise multiple intersections of diaspora and digital mediation is elaborated. Hypertext as a Postcolonial Figuration Postcolonial scholars, Appadurai, Gilroy, and Brah among others, have been attentive to diasporic experiences, but they have paid little attention to the specificity of digitally mediated diaspora experiences. As Maria Fernández observes, postcolonial studies have been “notoriously absent from electronic media practice, theory, and criticism” (59). Our exploration of what happens when diasporic youth go online is a first step towards addressing this gap. Conceptually, this is clearly an urgent need since diasporas and the digital inform each other in the most profound and dynamic of ways: “the Internet virtually recreates all those sites which have metaphorically been eroded by living in the diaspora” (Ponzanesi, “Diasporic Narratives” 396). Writings on the Internet tend to favour either the “gold-rush” mentality, seeing the Web as a great equaliser and bringer of neoliberal progress for all, or the more pessimistic/technophobic approach, claiming that technologically determined spaces are exclusionary, white by default, masculine-oriented, and heteronormative (Everett 30, Van Doorn and Van Zoonen 261). For example, the recent study by Ito et al. shows that young people are not interested in merely performing a fiction in a parallel online world; rather, the Internet gets embedded in their everyday reality (Ito et al. 19-24). Real-life commercial incentives, power hierarchies, and hegemonies also get extended to the digital realm (Schäfer 167-74). Online interaction remains pre-structured, based on programmers’ decisions and value-laden algorithms: “people do not need a passport to travel in cyberspace but they certainly do need to play by the rules in order to function electronically” (Ponzanesi, “Diasporic Narratives” 405). We began our article with a statement by Benedict Anderson, stressing how people in the Argentinian diaspora find their space on the Internet. Online avenues increasingly allow users to traverse and add hyperlinks to their personal websites in the forms of profile pages, the publishing of preferences, and possibilities of participating in and affiliating with interest-based communities. Online journals, social networking sites, streaming audio/video pages, and online forums are all dynamic hypertexts based on Hypertext Markup Language (HTML) coding. HTML is the protocol of documents that refer to each other, constituting the backbone of the Web; every text that you find on the Internet is connected to a web of other texts through hyperlinks. These links are in essence at equal distance from each other. As well as being a technological device, hypertext is also a metaphor to think with. Figuratively speaking, hypertext can be understood as a non-hierarchical and a-centred modality. Hypertext incorporates multiplicity; different pathways are possible simultaneously, as it has “multiple entryways and exits” and it “connects any point to any other point” (Landow 58-61). Feminist theorist Donna Haraway recognised the dynamic character of hypertext: “the metaphor of hypertext insists on making connections as practice.” However, she adds, “the trope does not suggest which connections make sense for which purposes and which patches we might want to follow or avoid.” We can begin to see the value of approaching the Internet from the perspective of hypertext to make an “inquiry into which connections matter, why, and for whom” (128-30). Postcolonial scholar Jaishree K. Odin theorised how hypertextual webs might benefit subjects “living at the borders.” She describes how subaltern subjects, by weaving their own hypertextual path, can express their multivocality and negotiate cultural differences. She connects the figure of hypertext with that of the postcolonial: The hypertextual and the postcolonial are thus part of the changing topology that maps the constantly shifting, interpenetrating, and folding relations that bodies and texts experience in information culture. Both discourses are characterised by multivocality, multilinearity, openendedness, active encounter, and traversal. (599) These conceptions of cyberspace and its hypertextual foundations coalesce with understandings of “in-between”, “third”, and “diaspora media space” as set out by postcolonial theorists such as Bhabha and Brah. Bhabha elaborates on diaspora as a space where different experiences can be articulated: “These ‘in-between’ spaces provide the terrain for elaborating strategies of selfhood—singular or communal—that initiate new signs of identity, and innovative sites of collaboration, and contestation (4). (Dis-)located between the local and the global, Brah adds: “diaspora space is the point at which boundaries of inclusion and exclusion, of belonging and otherness, of ‘us’ and ‘them,’ are contested” (205). As youths who were born in the diaspora have begun to manifest themselves online, digital diasporas have evolved from transnational public spheres to differential hypertexts. First, we describe how transnational public spheres form one dimension of the mediation of diasporic experiences. Subsequently, we focus on diasporic forms of youth branding and hypertext aesthetics to show how digitally mediated practices can go beyond and transgress traditional formations of diasporas as vertically connected to a homeland and horizontally distributed in the creation of transnational public spheres. Digital Diasporas as Diasporic Public Spheres Mass migration and digital mediation have led to a situation where relationships are maintained over large geographical distances, beyond national boundaries. The Internet is used to create transnational imagined audiences formed by dispersed people, which Appadurai describes as “diasporic public spheres”. He observes that, as digital media “increasingly link producers and audiences across national boundaries, and as these audiences themselves start new conversations between those who move and those who stay, we find a growing number of diasporic public spheres” (22). Media and communication researchers have paid a lot of attention to this transnational dimension of the networking of dispersed people (see Brinkerhoff, Alonso and Oiarzabal). We focus here on three examples from three different continents. Most famously, media ethnographers Daniel Miller and Don Slater focused on the Trinidadian diaspora. They describe how “de Rumshop Lime”, a collective online chat room, is used by young people at home and abroad to “lime”, meaning to chat and hang out. Describing the users of the chat, “the webmaster [a Trini living away] proudly proclaimed them to have come from 40 different countries” (though massively dominated by North America) (88). Writing about people in the Greek diaspora, communication researcher Myria Georgiou traced how its mediation evolved from letters, word of mouth, and bulletins to satellite television, telephone, and the Internet (147). From the introduction of the Web, globally dispersed people went online to get in contact with each other. Meanwhile, feminist film scholar Anna Everett draws on the case of Naijanet, the virtual community of “Nigerians Living Abroad”. She shows how Nigerians living in the diaspora from the 1990s onwards connected in global transnational communities, forging “new black public spheres” (35). These studies point at how diasporic people have turned to the Internet to establish and maintain social relations, give and receive support, and share general concerns. Establishing transnational communicative networks allows users to imagine shared audiences of fellow diasporians. Diasporic imagination, however, goes beyond singular notions of this more traditional idea of the transnational public sphere, as it “has nowadays acquired a great figurative flexibility which mostly refers to practices of transgression and hybridisation” (Ponzanesi, “Diasporic Subjects” 208). Below we recognise another dimension of digital diasporas: the articulation of diasporic attachment for branding oneself. Mocro and Nikkei: Diasporic Attachments as a Way to Brand Oneself In this section, we consider how hybrid cultural practices are carried out over geographical distances. Across spaces on the Web, young migrants express new forms of belonging in their dealing with the oppositional motivations of continuity and change. The generational specificity of this experience can be drawn out on the basis of the distinction between “roots” and “routes” made by Paul Gilroy. In his seminal book The Black Atlantic: Modernity and Double Consciousness, Gilroy writes about black populations on both sides of the Atlantic. The double consciousness of migrant subjects is reflected by affiliating roots and routes as part of a complex cultural identification (19 and 190). As two sides of the same coin, roots refer to the stable and continuing elements of identities, while routes refer to disruption and change. Gilroy criticises those who are “more interested in the relationship of identity to roots and rootedness than in seeing identity as a process of movement and mediation which is more appropriately approached via the homonym routes” (19). He stresses the importance of not just focusing on one of either roots or routes but argues for an examination of their interplay. Forming a response to discrimination and exclusion, young migrants in online networks turn to more positive experiences such as identification with one’s heritage inspired by generational specific cultural affiliations. Here, we focus on two examples that cross two continents, showing routed online attachments to “be(com)ing Mocro”, and “be(coming) Nikkei”. Figure 1. “Leipe Mocro Flavour” music video (Ali B) The first example, being and becoming “Mocro”, refers to a local, bi-national consciousness. The term Mocro originated on the streets of the Netherlands during the late 1990s and is now commonly understood as a Dutch honorary nickname for youths with Moroccan roots living in the Netherlands and Belgium. A 2003 song, Leipe mocro flavour (“Crazy Mocro Flavour”) by Moroccan-Dutch rapper Ali B, familiarised a larger group of people with the label (see Figure 1). Ali B’s song is exemplary for a wider community of youngsters who have come to identify themselves as Mocros. One example is the Marokkanen met Brainz – Hyves (Mo), a community page within the Dutch social networking site Hyves. On this page, 2,200 youths who identify as Mocro get together to push against common stereotypes of Moroccan-Dutch boys as troublemakers and thieves and Islamic Moroccan-Dutch girls as veiled carriers of backward traditions (Leurs, forthcoming). Its description reads, “I assume that this Hyves will be the largest [Mocro community]. Because logically Moroccans have brains” (our translation): What can you find here? Discussions about politics, religion, current affairs, history, love and relationships. News about Moroccan/Arabic Parties. And whatever you want to tell others. Use your brains. Second, “Nikkei” directs our attention to Japanese migrants and their descendants. The Discover Nikkei website, set up by the Japanese American National Museum, provides a revealing description of being and becoming Nikkei: As Nikkei communities form in Japan and throughout the world, the process of community formation reveals the ongoing fluidity of Nikkei populations, the evasive nature of Nikkei identity, and the transnational dimensions of their community formations and what it means to be Nikkei. (Japanese American National Museum) This site was set up by the Japanese American National Museum for Nikkei in the global diaspora to connect and share stories. Nikkei youths of course also connect elsewhere. In her ethnographic online study, Shana Aoyama found that the social networking site Hi5 is taken up in Peru by young people of Japanese heritage as an avenue for identity exploration. She found group confirmation based on the performance of Nikkei-ness, as well as expressions of individuality. She writes, “instead of heading in one specific direction, the Internet use of Nikkei creates a starburst shape of identity construction and negotiation” (119). Mocro-ness and Nikkei-ness are common collective identification markers that are not just straightforward nationalisms. They refer back to different homelands, while simultaneously they also clearly mark one’s situation of being routed outside of this homeland. Mocro stems from postcolonial migratory flows from the Global South to the West. Nikkei-ness relates to the interesting case of the Japanese diaspora, which is little accounted for, although there are many Japanese communities present in North and South America from before the Second World War. The context of Peru is revealing, as it was the first South American country to accept Japanese migrants. It now hosts the second largest South American Japanese diaspora after Brazil (Lama), and Peru’s former president, Alberto Fujimoro, is also of Japanese origin. We can see how the importance of the nation-state gets blurred as diasporic youth, through cultural hybridisation of youth culture and ethnic ties, initiates subcultures and offers resistance to mainstream western cultural forms. Digital spaces are used to exert youthful diaspora branding. Networked branding includes expressing cultural identities that are communal and individual but also both local and global, illustrative of how “by virtue of being global the Internet can gift people back their sense of themselves as special and particular” (Miller and Slater 115). In the next section, we set out how youthful diaspora branding is part of a larger, more rhizomatic formation of multivocal hypertext aesthetics. Hypertext Aesthetics In this section, we set out how an in-between, or “liminal”, position, in postcolonial theory terms, can be a source of differential and multivocal cultural production. Appadurai, Bhabha, and Gilroy recognise that liminal positions increasingly leave their mark on the global and local flows of cultural objects, such as food, cinema, music, and fashion. Here, our focus is on how migrant youths turn to hypertextual forms of cultural production for a differential expression of digital diasporas. Hypertexts are textual fields made up of hyperlinks. Odin states that travelling through cyberspace by clicking and forging hypertext links is a form of multivocal digital diaspora aesthetics: The perpetual negotiation of difference that the border subject engages in creates a new space that demands its own aesthetic. This new aesthetic, which I term “hypertext” or “postcolonial,” represents the need to switch from the linear, univocal, closed, authoritative aesthetic involving passive encounters characterising the performance of the same to that of non-linear, multivocal, open, non-hierarchical aesthetic involving active encounters that are marked by repetition of the same with and in difference. (Cited in Landow 356-7) On their profile pages, migrant youth digitally author themselves in distinct ways by linking up to various sites. They craft their personal hypertext. These hypertexts display multivocal diaspora aesthetics which are personal and specific; they display personal intersections of affiliations that are not easily generalisable. In several Dutch-language online spaces, subjects from Dutch-Moroccan backgrounds have taken up the label Mocro as an identity marker. Across social networking sites such as Hyves and Facebook, the term gets included in nicknames and community pages. Think of nicknames such as “My own Mocro styly”, “Mocro-licious”, “Mocro-chick”. The term Mocro itself is often already multilayered, as it is often combined with age, gender, sexual preference, religion, sport, music, and generationally specific cultural affiliations. Furthermore, youths connect to a variety of groups ranging from feminist interests (“Women in Charge”), Dutch nationalism (“I Love Holland”), ethnic affiliations (“The Moroccan Kitchen”) to clothing (the brand H&M), and global junk food (McDonalds). These diverse affiliations—that are advertised online simultaneously—add nuance to the typical, one-dimensional stereotype about migrant youth, integration, and Islam in the context of Europe and Netherlands (Leurs, forthcoming). On the online social networking site Hi5, Nikkei youths in Peru, just like any other teenagers, express their individuality by decorating their personal profile page with texts, audio, photos, and videos. Besides personal information such as age, gender, and school information, Aoyama found that “a starburst” of diverse affiliations is published, including those that signal Japanese-ness such as the Hello Kitty brand, anime videos, Kanji writing, kimonos, and celebrities. Also Nikkei hyperlink to elements that can be identified as “Latino” and “Chino” (Chinese) (104-10). Furthermore, users can show their multiple affiliations by joining different “groups” (after which a hyperlink to the group community appears on the profile page). Aoyama writes “these groups stretch across a large and varied scope of topics, including that of national, racial/ethnic, and cultural identities” (2). These examples illustrate how digital diasporas encompass personalised multivocal hypertexts. With the widely accepted adagio “you are what you link” (Adamic and Adar), hypertextual webs can be understood as productions that reveal how diasporic youths choose to express themselves as individuals through complex sets of non-homogeneous identifications. Migrant youth connects to ethnic origin and global networks in eclectic and creative ways. The concept of “digital diaspora” therefore encapsulates both material and virtual (dis)connections that are identifiable through common traits, strategies, and aesthetics. Yet these hypertextual connections are also highly personalised and unique, offering a testimony to the fluid negotiations and intersections between the local and the global, the rooted and the diasporic. Conclusions In this article, we have argued that migrant youths render digital diasporas more complex by including branding and hypertextual aesthetics in transnational public spheres. Digital diasporas may no longer be understood simply in terms of their vertical relations to a homeland or place of origin or as horizontally connected to a clearly marked transnational community; rather, they must also be seen as engaging in rhizomatic digital practices, which reshuffle traditional understandings of origin and belonging. Contemporary youthful digital diasporas are therefore far more complex in their engagement with digital media than most existing theory allows: connections are hybridised, and affiliations are turned into practices of diasporic branding and becoming. There is a generational specificity to multivocal diaspora aesthetics; this specificity lies in the ways migrant youths show communal recognition and express their individuality through hypertext which combines affiliation to their national/ethnic “roots” with an embrace of other youth subcultures, many of them transnational. These two axes are constantly reshuffled and renegotiated online where, thanks to the technological possibilities of HTML hypertext, a whole range of identities and identifications may be brought together at any given time. We trust that these insights will be of interest in future discussion of online networks, transnational communities, identity formation, and hypertext aesthetics where much urgent and topical work remains to be done. References Adamic, Lada A., and Eytan Adar. “You Are What You Link.” 2001 Tenth International World Wide Web Conference, Hong Kong. 26 Apr. 2010. ‹http://www10.org/program/society/yawyl/YouAreWhatYouLink.htm›. Ali B. “Leipe Mocro Flavour.” ALIB.NL / SPEC Entertainment. 2007. 4 Oct. 2010 ‹http://www3.alib.nl/popupAlibtv.php?catId=42&contentId=544›. Alonso, Andoni, and Pedro J. Oiarzabal. Diasporas in the New Media Age. Reno: U of Nevada P, 2010. Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism. Rev. ed. London: Verso, 2006 (1983). Aoyama, Shana. Nikkei-Ness: A Cyber-Ethnographic Exploration of Identity among the Japanese Peruvians of Peru. Unpublished MA thesis. South Hadley: Mount Holyoke, 2007. 1 Feb. 2010 ‹http://hdl.handle.net/10166/736›. Appadurai, Arjun. Modernity at Large: Cultural Dimensions of Globalization. Minneapolis: U of Minnesota P, 1996. Bhabha, Homi. The Location of Culture. New York: Routledge, 1994. Brah, Avtar. Cartographies of Diaspora: Contesting Identities. London: Routledge, 1996. Brinkerhoff, Jennifer M. Digital Diasporas: Identity and Transnational Engagement. Cambridge: Cambridge UP, 2009. Cohen, Robin. Global Diasporas: An Introduction. London: U College London P, 1997. Everett, Anna. Digital Diaspora: A Race for Cyberspace. Albany: SUNY, 2009. Fernández, María. “Postcolonial Media Theory.” Art Journal 58.3 (1999): 58-73. Georgiou, Myria. Diaspora, Identity and the Media: Diasporic Transnationalism and Mediated Spatialities. Creskill: Hampton Press, 2006. 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Identity, Migration and Digital Media. Utrecht: Utrecht University. PhD Thesis, forthcoming. Miller, Daniel, and Don Slater. The Internet: An Etnographic Approach. Oxford: Berg, 2000. Mo. “Marokkanen met Brainz.” Hyves, 23 Feb. 2008. 4 Oct. 2010. ‹http://marokkaansehersens.hyves.nl/›. Odin, Jaishree K. “The Edge of Difference: Negotiations between the Hypertextual and the Postcolonial.” Modern Fiction Studies 43.3 (1997): 598-630. Ponzanesi, Sandra. “Diasporic Narratives @ Home Pages: The Future as Virtually Located.” Colonies – Missions – Cultures in the English-Speaking World. Ed. Gerhard Stilz. Tübingen: Stauffenburg, 2001. 396–406. Ponzanesi, Sandra. “Diasporic Subjects and Migration.” Thinking Differently: A Reader in European Women's Studies. Ed. Gabrielle Griffin and Rosi Braidotti. London: Zed Books, 2002. 205–20. Safran, William. “Diasporas in Modern Societies: Myths of Homeland and Return.” Diaspora 1.1 (1991): 83-99. Schäfer, Mirko T. Bastard Culture! 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IntroductionWe five friends clinked glasses in our favourite wine and cocktail bar, and considered our next collaborative writing project. We had seen M/C Journal’s call for articles for a special issue on ‘regional’ and when one of us mentioned the television program, Escape from the City, we began our critique:“They haven’t featured Armidale yet, but wouldn’t it be great if they did?”“Really? I mean, some say any publicity is good publicity but the few early episodes I’ve viewed seem to give little or no screen time to the sorts of lifestyle features I most value in our town.”“Well, seeing as we all moved here from the city ages ago, let’s talk about what made us stay?”We had found our next project.A currently popular lifestyle television show (Escape from the City) on Australia’s national public service broadcaster, the ABC, highlights the limitations of popular cultural representations of life in a regional centre. The program is targeted at viewers interested in relocating to regional Australia. As Raymond Boyle and Lisa Kelly note, popular television is an important entry point into the construction of public knowledge as well as a launching point for viewers as they seek additional information (65). In their capacity to construct popular perceptions of ‘reality’, televisual texts offer a significant insight into our understandings and expectations of what is going on around us. Similar to the concerns raised by Esther Peeren and Irina Souch in their analysis of the popular TV show Farmer Wants a Wife (a version set in the Netherlands from 2004–present), we worry that these shows “prevent important aspects of contemporary rural life from being seen and understood” (37) by the viewers, and do a disservice to regional communities.For the purposes of this article, we interrogate the episodes of Escape from the City screened to date in terms of the impact they may have on promoting regional Australia and speculate on how satisfied (or otherwise) we would be should the producers direct their lens onto our regional community—Armidale, in northern NSW. We start with a brief précis of Escape from the City and then, applying an autoethnographic approach (Butz and Besio) focusing on our subjective experiences, we share our reflections on living in Armidale. We blend our academic knowledge and knowledge of everyday life (Klevan et al.) to argue there is greater cultural diversity, complexity, and value in being in the natural landscape in regional areas than is portrayed in these representations of country life that largely focus on cheaper real estate and a five-minute commute.We employ an autoethnographic approach because it emphasises the socially and politically constituted nature of knowledge claims and allows us to focus on our own lives as a way of understanding larger social phenomena. We recognise there is a vast literature on lifestyle programs and there are many different approaches scholars can take to these. Some focus on the intention of the program, for example “the promotion of neoliberal citizenship through home investment” (White 578), while others focus on the supposed effect on audiences (Tsay-Vogel and Krakowiak). Here we only assert the effects on ourselves. We have chosen to blend our voices (Gilmore et al.) in developing our arguments, highlighting our single voices where our individual experiences are drawn on, as we argue for an alternative representation of regional life than currently portrayed in the regional ‘escapes’ of this mainstream lifestyle television program.Lifestyle TelevisionEscape from the City is one of the ‘lifestyle’ series listed on the ABC iview website under the category of ‘Regional Australia’. Promotional details describe Escape from the City as a lifestyle series of 56-minute episodes in which home seekers are guided through “the trials and tribulations of their life-changing decision to escape the city” (iview).Escape from the City is an example of format television, a term used to describe programs that retain the structure and style of those produced in another country but change the circumstances to suit the new cultural context. The original BBC format is entitled Escape to the Country and has been running since 2002. The reach of lifestyle television is extensive, with the number of programs growing rapidly since 2000, not just in the United Kingdom, but internationally (Hill; Collins). In Australia, they have completed, but not yet screened, 60 episodes of Escape from the City. However, with such popularity comes great potential to influence audiences and we argue this program warrants critical attention.Like House Hunters, the United States lifestyle television show (running since 1997), Escape from the City follows “a strict formula” (Loof 168). Each episode uses the same narrative format, beginning with an introduction to the team of experts, then introducing the prospective house buyers, briefly characterising their reasons for leaving the city and what they are looking for in their new life. After this, we are shown a map of the region and the program follows the ‘escapees’ as they view four pre-selected houses. As we leave each property, the cost and features are reiterated in the written template on the screen. We, the audience, wait in anticipation for their final decision.The focus of Escape from the City is the buying of the house: the program’s team of experts is there to help the potential ‘escapees’ find the real estate gem. Real estate value for money emerges as the primary concern, while the promise of finding a ‘life less ordinary’ as highlighted in the opening credits of the program each week, seems to fall by the wayside. Indeed, the representation of regional centres is not nuanced but limited by the emphasis placed on economics over the social and cultural.The intended move of the ‘escapees’ is invariably portrayed as motivated by disenchantment with city life. Clearly a bigger house and a smaller mortgage also has its hedonistic side. In her study of Western society represented in lifestyle shows, Lyn Thomas lists some of the negative aspects of city life as “high speed, work-dominated, consumerist” (680), along with pollution and other associated health risks. While these are mentioned in Escape from the City, Thomas’s list of the pleasures afforded by a simpler country life including space for human connection and spirituality, is not explored to any satisfying extent. Further, as a launching point for viewers in the city (Boyle and Kelly), we fear the singular focus on the price of real estate reinforces a sense of the rural as devoid of creative arts and cultural diversity with a focus on the productive, rather than the natural, landscape. Such a focus does not encourage a desire to find out more and undersells the richness of our (regional) lives.As Australian regional centres strive to circumvent or halt the negative impacts of the drift in population to the cities (Chan), lifestyle programs are important ‘make or break’ narratives, shaping the appeal and bolstering—or not—a decision to relocate. With their focus on cheaper real estate prices and the freeing up of the assets of the ‘escapees’ that a move to the country may entail, the representation is so focused on the economics that it is almost placeless. While the format includes a map of the regional location, there is little sense of being in the place. Such a limited representation does not do justice to the richness of regional lives as we have experienced them.Our TownLike so many regional centres, Armidale has much to offer and is seeking to grow (Armidale Regional Council). The challenges regional communities face in sustaining their communities is well captured in Gabriele Chan’s account of the city-country divide (Chan) and Armidale, with its population of about 25,000, is no exception. Escape from the City fails to emphasise cultural diversity and richness, yet this is what characterises our experience of our regional city. As long-term and satisfied residents of Armidale, who are keenly aware of the persuasive power of popular cultural representations (O’Sullivan and Sheridan; Sheridan and O’Sullivan), we are concerned about the trivialising or reductive manner in which regional Australia is portrayed.While we acknowledge there has not been an episode of Escape from the City featuring Armidale, if the characterisation of another, although larger, regional centre, Toowoomba, is anything to go by, our worst fears may be realised if our town is to feature in the future. Toowoomba is depicted as rural landscapes, ‘elegant’ buildings, a garden festival (the “Carnival of the Flowers”) and the town’s history as home of the Southern Cross windmill and the iconic lamington sponge. The episode features an old shearing shed and a stock whip demonstration, but makes no mention of the arts, or of the University that has been there since 1967. Summing up Toowoomba, the voiceover describes it as “an understated and peaceful place to live,” and provides “an attractive alternative” to city life, substantiated by a favourable comparison of median real estate prices.Below we share our individual responses to the question raised in our opening conversation about the limitations of Escape from the City: What have we come to value about our own town since escaping from city life?Jane: The aspects of life in Armidale I most enjoy are, at least in part, associated with or influenced by the fact that this is a centre for education and a ‘university town’. As such, there is access to an academic library and an excellent town library. The presence of the University of New England, along with independent and public schools, and TAFE, makes education a major employer, attracting a significant student population, and is a major factor in Armidale being one of the first towns in the roll-out of the NBN/high-speed broadband. University staff and students may also account for the thriving cafe culture, along with designer breweries/bars, art house cinema screenings, and a lively classical and popular music scene. Surely the presence of a university and associated spin-offs would deserve coverage in a prospective episode about Armidale.Alison: Having grown up in the city, and now having lived more than half my life in an inner-regional country town, I don’t feel I am missing out ‘culturally’ from this decision. Within our town, there is a vibrant arts community, with the regional gallery and two local galleries holding regular art exhibitions, theatre at a range of venues, and book launches at our lively local book store. And when my children were younger, there was no shortage of sporting events they could be involved with. Encountering friends and familiar faces regularly at these events adds to my sense of belonging to my community. The richness of this life does not make it to the television screen in episodes of Escape from the City.Kerry: I greatly value the Armidale community’s strong social conscience. There are many examples of successful programs to support diverse groups. Armidale Sanctuary and Humanitarian Settlement sponsored South Sudanese refugees for many years and is currently assisting Ezidi refugees. In addition to the core Sanctuary committee, many in the local community help families with developing English skills, negotiating daily life, such as reading and responding to school notes and medical questionnaires. The Backtrack program assists troubled Aboriginal and non-Aboriginal youth. The program helps kids “to navigate their relationships, deal with personal trauma, take responsibility […] gain skills […] so they can eventually create a sustainable future for themselves.” The documentary film Backtrack Boys shows what can be achieved by individuals with the support of the community. Missing from Escape from the City is recognition of the indigenous experience and history in regional communities, unlike the BBC’s ‘original’ program in which medieval history and Vikings often get a ‘guernsey’. The 1838 Myall Creek massacre of 28 Wirrayaraay people, led to the first prosecution and conviction of a European for killing Aboriginals. Members of the Indigenous and non-Indigenous community in Armidale are now active in acknowledging the past wrongs and beginning the process of reconciliation.Josie: About 10am on a recent Saturday morning I was walking from the car park to the shopping complex. Coming down the escalator and in the vestibule, there were about thirty people and it occurred to me that there were at least six nationalities represented, with some of the people wearing traditional dress. It also struck me that this is not unusual—we are a diverse community as a result of our history and being a ‘university city’. The Armidale Aboriginal Cultural Centre and Keeping Place was established in 1988 and is being extended in 2019. Diversity is apparent in cultural activities such as an international film festival held annually and many of the regular musical events and stalls at the farmers’ market increasingly reflect the cultural mix of our town. As a long-term resident, I appreciate the lifestyle here.Wendy: It is early morning and I am walking in a forest of tall trees, with just the sounds of cattle and black cockatoos. I travel along winding pathways with mossy boulders and creeks dry with drought. My dog barks at rabbits and ‘roos, and noses through the nooks and crannies of the hillside. In this public park on the outskirts of town, I can walk for two hours without seeing another person, or I can be part of a dog-walking pack. The light is grey and misty now, the ranges blue and dark green, but I feel peaceful and content. I came here from the city 30 years ago and hated it at first! But now I relish the way I can be at home in 10 minutes after starting the day in the midst of nature and feeling part of the landscape, not just a tourist—never a possibility in the city. I can watch the seasons and the animals as they come and go and be part of a community which is part of the landscape too. For me, the first verse of South of My Days, written by a ‘local’ describing our New England environment, captures this well:South of my days’ circle, part of my blood’s country,rises that tableland, high delicate outlineof bony slopes wincing under the winter,low trees, blue-leaved and olive, outcropping granite-clean, lean, hungry country. The creek’s leaf-silenced,willow choked, the slope a tangle of medlar and crabapplebranching over and under, blotched with a green lichen;and the old cottage lurches in for shelter. (Wright 20)Whilst our autoethnographic reflections may not reach the heady heights of Judith Wright, they nevertheless reflect the experience of living in, not just escaping to the country. We are disappointed that the breadth of cultural activities and the sense of diversity and community that our stories evoke are absent from the representations of regional communities in Escape from the City.Kate Oakley and Jonathon Ward argue that ‘visions of the good life’, in particular cultural life in the regions, need to be supported by policy which encourages a sustainable prosperity characterised by both economic and cultural development. Escape from the City, however, dwells on the material aspects of consumption—good house prices and the possibility of a private enterprise—almost to the exclusion of any coverage of the creative cultural features.We recognise that the lifestyle genre requires simplification for viewers to digest. What we are challenging is the sense that emerges from the repetitive format week after week whereby differences between places are lost (White 580). Instead what is conveyed in Escape from the City is that regions are homogenous and monocultural. We would like to see more screen time devoted to the social and cultural aspects of the individual locations.ConclusionWe believe coverage of a far richer and more complex nature of rural life would provide a more ‘realistic’ preview of what could be ahead for the ‘escapees’ and perhaps swing the decision to relocate. Certainly, there is some evidence that viewers gain information from lifestyle programs (Hill 106). We are concerned that a lifestyle television program that purports to provide expert advice on the benefits and possible pitfalls of a possible move to the country should be as accurate and all-encompassing as possible within the constraints of the length of the program and the genre.So, returning to what may appear to have been a light-hearted exchange between us at our local bar, and given the above discussion, we argue that television is a powerful medium. We conclude that a popular lifestyle television program such as Escape from the City has an impact on a large viewing audience. For those city-based viewers watching, the message is that moving to the country is an economic ‘no brainer’, whereas the social and cultural dimensions of regional communities, which we posit have sustained our lives, are overlooked. Such texts influence viewers’ perceptions and expectations of what escaping to the country may entail. Escape from the City exploits regional towns as subject matter for a lifestyle program but does not significantly challenge stereotypical representations of country life or does not fully flesh out what escaping to the country may achieve.ReferencesArmidale Regional Council. Community Strategic Plan 2017–2027. Armidale: Armidale Regional Council, 2017.“Backtrack Boys.” Dir. Catherine Scott. Sydney: Umbrella Entertainment, 2018.Boyle, Raymond, and Lisa W. Kelly. “Television, Business Entertainment and Civic Culture.” Television and New Media 14.1 (2013): 62–70.Butz, David, and Kathryn Besio. “Autoethnography.” Geography Compass 3.5 (2009): 1660–74.Chan, Gabrielle. Rusted Off: Why Country Australia Is Fed Up. Australia: Vintage, 2018.Collins, Megan. Classical and Contemporary Social Theory: The New Narcissus in the Age of Reality Television. Routledge, 2018.Gilmore, Sarah, Nancy Harding, Jenny Helin, and Alison Pullen. “Writing Differently.” Management Learning 50.1 (2019): 3–10.Hill, Annette. Reality TV: Audiences and Popular Factual Television. London: Routledge, 2004.iview. “Escape from the City.” Sydney: Australian Broadcasting Corporation, 2019.Klevan, Trude, Bengt Karlsson, Lydia Turner, Nigel Short, and Alec Grant. “‘Aha! ‘Take on Me’s’: Bridging the North Sea with Relational Autoethnography.” Qualitative Research Journal 18.4 (2018): 330–44.Loof, Travis. “A Narrative Criticism of Lifestyle Reality Programs.” Journal of Media Critiques 1.5 (2015): 167–78.O’Sullivan, Jane, and Alison Sheridan. “The King Is Dead, Long Live the King: Tall Tales of New Men and New Management in The Bill.” Gender, Work and Organization 12.4 (2005): 299–318.Oakley, Kate, and Jonathon Ward. “The Art of the Good Life: Culture and Sustainable Prosperity.” Cultural Trends 27.1 (2018): 4–17.Peeren, Esther, and Irina Souch. “Romance in the Cowshed: Challenging and Reaffirming the Rural Idyll in the Dutch Reality TV Show Farmer Wants a Wife.” Journal of Rural Studies 67.1 (2019): 37–45.Sheridan, Alison, and Jane O’Sullivan. “‘Fact’ and ‘Fiction’: Enlivening Health Care Education.” Journal of Health Orgnaization and Management 27.5 (2013): 561–76.Thomas, Lyn. “Alternative Realities: Downshifting Narratives in Contemporary Lifestyle Television.” Cultural Studies 22.5 (2008): 680–99.Tsay-Vogel, Mina, and K. Maja Krakowiak. “Exploring Viewers’ Responses to Nine Reality TV Subgenres.” Psychology of Popular Media Culture 6.4 (2017): 348–60.White, Mimi. “‘A House Divided’.” European Journal of Cultural Studies 20.5 (2017): 575–91.Wright, Judith. Collected Poems: 1942–1985. Sydney: Angus & Robertson, 1994.

Could we also imagine a language in which a person could write down or give vocal expression to his inner experiences -- his feelings, moods, and the rest -- for his private use? Well, can't we do so in our ordinary language? -- But that is not what I mean. The individual words of this language are to refer to what can only be known to the person speaking; to his immediate private sensations. So another person cannot understand the language. -- Ludwig Wittgenstein, Philosophical Investigations par. 243 I will be using 'audience' in two ways in the following essay: as a phenomenon that produces and is produced by media technologies (readers, hearers, viewers, Internet-users), and as something, audiens, that is essential to language itself, something without which language cannot be. I shall do so in specific references to invented languages. Who, then, are the 'consumers' of invented languages? In referring to invented languages, I am not talking about speakers of Esperanto or Occidental; I am not concerned with the invention of international auxiliary languages. These projects, already well-debated, have roots that go back at least as far as the 17th-century language philosophers who were at pains to undo the damage of Babel and restore a common language to the world. While Esperanto never became what it intended to be, it at least has readers and speakers. I am also not even talking about speakers of Klingon or Quenya. These privately invented languages have had the good fortune to be attached to popular invented cultures, and to media with enough money and publicity to generate a multitude of fans. Rather, I am talking about a phenomenon on the Internet and in a well- populated listserv whereby a number of people from all over the globe have discovered each other on-line. They all have a passion for what Jeffrey Schnapp calls uglossia ('no-language', after utopia, 'no-place'). Umberto Eco calls it 'technical insanity' or glottomania. Linguist Marina Yaguello calls language inventors fous du langage ('language lunatics') in her book of the same title. Jeffrey Henning prefers the term 'model language' in his on-line newsletter: 'miniaturized versions that provide the essence of something'. On CONLANG, people call themselves conlangers (from 'constructed language') and what they do conlanging. By forming this list, they have created a media audience for themselves, in the first sense of the term, and also literally in the second sense, as a number of them are setting up soundbytes on their elaborately illustrated and explicated Webpages. Originally devoted to advocates for international auxiliary languages, CONLANG started out about eight years ago, and as members joined who were less interested in the politics than in the hobby of language invention, the list has become almost solely the domain of the latter, whereas the 'auxlangers', as they are called, have moved to another list. An important distinguishing feature of 'conlangers' is that, unlike the 'auxlangers', there is no sustained hope that their languages will have a wide-body of hearers or users. They may wish it, but they do not advocate for it, and as a consequence their languages are free to be a lot weirder, whereas the auxlangs tend to strive for regularity and useability. CONLANG is populated by highschool, college, and graduate students; linguists; computer programmers; housewives; librarians; professors; and other users worldwide. The old debate about whether the Internet has become the 'global village' that Marshall McLuhan predicted, or whether it threatens to atomise communication 'into ever smaller worlds where enthusiasms mutate into obsessions', as Jeff Salamon warns, seems especially relevant to a study of CONLANG whose members indulge in an invention that by its very nature excludes the casual listener-in. And yet the audio-visual capacities of the Internet, along with its speed and efficiency of communication, have made it the ideal forum for conlangers. Prior to the Web, how were fellow inventors to know that others were doing -- in secret? J.R.R. Tolkien has been lauded as a rare exception in the world of invention, but would his elaborate linguistic creations have become so famous had he not published The Lord of the Rings and its Appendix? Poignantly, he tells in "A Secret Vice" about accidentally overhearing another army recruit say aloud: 'Yes! I think I shall express the accusative by a prefix!'. Obviously, silent others besides Tolkien were inventing languages, but they did not have the means provided by the Internet to discover one another except by chance. Tolkien speaks of the 'shyness' and 'shame' attached to this pursuit, where 'higher developments are locked in secret places'. It can win no prizes, he says, nor make birthday presents for aunts. His choice of title ("A Secret Vice") echoes a Victorian phrase for the closet, and conlangers have frequently compared conlanging to homosexuality, both being what conservative opinion expects one to grow out of after puberty. The number of gay men on the list has been wondered at as more than coincidental. In a survey I conducted in October 1998, many of the contributors to CONLANG felt that the list put them in touch with an audience that provided them with intellectual and emotional feedback. Their interests were misunderstood by parents, spouses, lovers, and employers alike, and had to be kept under wraps. Most of those I surveyed said that they had been inventing a language well before they had heard of the list; that they had conceived of what they were doing as unique or peculiar, until discovery of CONLANG; and that other people's Websites astounded them with the pervasive fascination of this pursuit. There are two ways to look at it: conlanging, as Henning writes, may be as common and as humanly creative as any kind of model-making, i.e., dollhouses, model trains, role-playing, or even the constructed cultures with city plans and maps in fantasy novels such as Terry Pratchett's Discworld. The Web is merely a means to bring enthusiasts together. Or it may provide a site that, with the impetus of competition and showmanship, encourages inutile and obsessive activity. Take your pick. From Hildegard von Bingen's Lingua Ignota to Dante's Inferno and the babbling Nimrod to John Dee's Enochian and on, invented languages have smacked of religious ecstacy, necromancy, pathology, and the demonic. Twin speech, or 'pathological idioglossia', was dramatised by Jodie Foster in Nell. Hannah Green's 'Language of Yr' was the invention of her schizophrenic protagonist in I Never Promised You a Rose Garden. Language itself is the centre of furious theoretical debate. Despite the inventive 'deformities' it is put to in poetry, punning, jest, singing, and lying, human language, our most 'natural' of technologies, is a social machine, used by multitudes and expected to get things done. It is expected of language that it be understood and that it have not only hearers but also answerers. All human production is founded on this assumption. A language without an audience of other speakers is no language. 'Why aren't you concentrating on real languages?' continues to be the most stinging criticism. Audience is essential to Wittgenstein's remark quoted at the beginning of this essay. Wittgenstein posits his 'private languages theory' as a kind of impossibility: all natural languages, because they exist by consensus, can only refer to private experience externally. Hence, a truly private language, devoted to naming 'feelings and moods' which the subject has never heard about or shared with others, is impossible among socialised speakers who are called upon to define subjective experience in public terms. His is a critique of solipsism, a charge often directed at language inventors. But very few conlangers that I have encountered are making private languages in Wittgenstein's sense, because most of them are interested in investing their private words with public meaning, even when they are doing it privately. For them, it is audience, deeply desireable, that has been impossible until now. Writing well before the development of CONLANG, Yaguello takes the stance that inventing a language is an act of madness. 'Just look at the lunatic in love with language', she writes: sitting in his book-lined study, he collects great piles of information, he collates and classifies it, he makes lists and fills card indexes. He is in the clutches of a denominatory delirium, of a taxonomic madness. He has to name everything, but before being able to name, he has to recognize and classify concepts, to enclose the whole Universe in a system of notation: produce enumerations, hierarchies, and paradigms. She is of course describing John Wilkins, whose Real Character and Universal Language in 1668 was an attempt to make each syllable of his every invented word denote its placement in a logical scheme of classification. 'A lunatic ambition', Yaguello pronounces, because it missed the essential quality of language: that its signs are arbitrary, practical, and changeable, so as to admit neologism and cultural difference. But Yaguello denounces auxiliary language makers in general as amateurs 'in love with language and with languages, and ignorant of the science of language'. Her example of 'feminine' invention comes from Helene Smith, the medium who claimed to be channeling Martian (badly disguised French). One conlanger noted that Yaguello's chapter entitled 'In Defence of Natural Languages' reminded him of the US Federal 'Defense of Marriage Act', whereby the institution of heterosexual marriage is 'defended' from homosexual marriage. Let homosexuals marry or lunatics invent language, and both marriage and English (or French) will come crashing to the ground. Schnapp praises Yaguello's work for being the most comprehensive examination of the phenomenon to date, but neither he nor she addresses linguist Suzette Haden Elgin's creative work on Láadan, a language designed for women, or even Quenya or Klingon -- languages that have acquired at least an audience of readers. Schnapp is less condemnatory than Yaguello, and interested in seeing language inventors as the 'philologists of imaginary worlds', 'nos semblables, nos frères, nos soeurs' -- after all. Like Yaguello, he is given to some generalities: imaginary languages are 'infantile': 'the result is always [my emphasis] an "impoverishment" of the natural languages in question: reduced to a limited set of open vowels [he means "open syllables"], prone to syllabic reduplication and to excessive syntactical parallelisms and symmetries'. To be sure, conlangs will never replicate the detail and history of a real language, but to call them 'impoverishments of the natural languages' seems as strange as calling dollhouses 'impoverishments of actual houses'. Why this perception of threat or diminishment? The critical, academic "audience" for language invention has come largely from non-language inventors and it is woefully uninformed. It is this audience that conlangers dislike the most: the outsiders who cannot understand what they are doing and who belittle it. The field, then, is open to re-examination, and the recent phenomenon of conlanging is evidence that the art of inventing languages is neither lunatic nor infantile. But if one is not Tolkien or a linguist supported by the fans of Star Trek, how does one justify the worthwhile nature of one's art? Is it even art if it has an audience of one ... its artist? Conlanging remains a highly specialised and technical pursuit that is, in the end, deeply subjective. Model builders and map-makers can expect their consumers to enjoy their products without having to participate in the minutia of their building. Not so the conlanger, whose consumer must internalise it, and who must understand and absorb complex linguistic concepts. It is different in the world of music. The Cocteau Twins, Bobby McFerrin in his Circle Songs, Lisa Gerrard in Duality, and the new group Ekova in Heaven's Dust all use 'nonsense' words set to music -- either to make songs that sound like exotic languages or to convey a kind of melodic glossolalia. Knowing the words is not important to their hearers, but few conlangers yet have that outlet, and must rely on text and graphs to give a sense of their language's structure. To this end, then, these are unheard, unaudienced languages, existing mostly on screen. A few conlangers have set their languages to music and recorded them. What they are doing, however, is decidedly different from the extempore of McFerrin. Their words mean something, and are carefully worked out lexically and grammatically. So What Are These Conlangs Like? On CONLANG and their links to Websites you will find information on almost every kind of no-language imaginable. Some sites are text only; some are lavishly illustrated, like the pages for Denden, or they feature a huge inventory of RealAudio and MP3 files, like The Kolagian Languages, or the songs of Teonaht. Some have elaborate scripts that the newest developments in fontography have been able to showcase. Some, like Tokana and Amman-Iar, are the result of decades of work and are immensely sophisticated. Valdyan has a Website with almost as much information about the 'conculture' as the conlang. Many are a posteriori languages, that is, variations on natural languages, like Brithenig (a mixture of the features of Brythonic and Romance languages); others are a priori -- starting from scratch -- like Elet Anta. Many conlangers strive to make their languages as different from European paradigms as possible. If imaginary languages are bricolages, as Schnapp writes, then conlangers are now looking to Tagalog, Basque, Georgian, Malagasay, and Aztec for ideas, instead of to Welsh, Finnish, and Hebrew, languages Tolkien drew upon for his Elvish. "Ergative" and "trigger" languages are often preferred to the "nominative" languages of Europe. Some people invent for sheer intellectual challenge; others for the beauty and sensuality of combining new and privately meaningful sounds. There are many calls for translation exercises, one of the most popular being 'The Tower of Babel' (Genesis 10: 1-9). The most recent innovation, and one that not only showcases these languages in all their variety but provides an incentive to learn another conlanger's conlang, is the Translation Relay Game: someone writes a short poem or composition in his or her language and sends it with linguistic information to someone else, who sends a translation with directions to the next in line all the way around again, like playing 'telephone'. The permutations that the Valdyan Starling Song went through give good evidence that these languages are not just relexes, or codes, of natural languages, but have their own linguistic, cultural, and poetic parameters of expression. They differ from real languages in one important respect that has bearing on my remarks about audience: very few conlangers have mastered their languages in the way one masters a native tongue. These creations are more like artefacts (several have compared it to poetry) than they are like languages. One does not live in a dollhouse. One does not normally think or speak in one's conlang, much less speak to another, except through a laborious process of translation. It remains to a longer cultural and sociolinguistic study (underway) to tease out the possibilities and problems of conlanging: why it is done, what does it satisfy, why so few women do it, what are its demographics, or whether it can be turned to pedagogical use in a 'hands-on', high- participation study of language. In this respect, CONLANG is one of the 'coolest' of on-line media. Only time will show what direction conlanging and attitudes towards it will take as the Internet becomes more powerful and widely used. Will the Internet democratise, and eventually make banal, a pursuit that has until now been painted with the romantic brush of lunacy and secrecy? (You can currently download LangMaker, invented by Jeff Henning, to help you construct your own language.) Or will it do the opposite and make language and linguistics -- so often avoided by students or reduced in university programs -- inventive and cutting edge? (The inventor of Tokana has used in-class language invention as a means to study language typology.) Now that we have it, the Internet at least provides conlangers with a place to hang their logodaedalic tapestries, and the technology for some of them to be heard. References Von Bingen, Hildegard. Lingua Ignota, or Wörterbuch der unbekannten Sprache. Eds. Marie-Louise Portmann and Alois Odermatt. Basel: Verlag Basler Hildegard-Gesellschaft, 1986. Eco, Umberto. The Search for the Perfect Language. Trans. James Fentress. Oxford, England, and Cambridge, Mass.: Blackwell, 1995, 1997. Elgin, Suzette Haden. A First Dictionary and Grammar of Láadan. Madison, WI: Society for the Furtherance and Study of Fantasy and Science- Fiction, 1985. Henning, Jeffrey. Model Languages: The Newsletter Discussing Newly Imagined Words for Newly Imagined Worlds. <http://www.Langmaker.com/ml00.htm>. Kennaway, Richard. Some Internet Resources Relating to Constructed Languages. <http://www.sys.uea.ac.uk/jrk/conlang.php>. (The most comprehensive list (with links) of invented languages on the Internet.) Laycock, Donald C. The Complete Enochian Dictionary: A Dictionary of the Angelic Language as Revealed to Dr. John Dee and Edward Kelley. York Beach, Maine: Samuel Weiser, 1994. McLuhan, Marshall. Understanding Media. Reprinted. Cambridge, MA: MIT P, 1994. Salamon, Jeff. "Revenge of the Fanboys." Village Voice 13 Sep., 1994. Schnapp, Jeffrey. "Virgin Words: Hildegard of Bingen's Lingua Ignota and the Development of Imaginary Languages Ancient and Modern." Exemplaria 3.2 (1991): 267-98. Tolkien, J.R.R. "A Secret Vice." The Monsters and the Critics and Other Essays. Ed. Christopher Tolkien. Boston: Houghton Mifflin, 1984. 198-223. Wilkins, John. An Essay Towards a Real Character and a Philosophical Language. Presented to the Royal Society of England in 1668. Wittgenstein, Ludwig. Philosophical Investigations. 3rd ed. Trans. G.E.M. Anscombe. Englewood Cliffs, NJ: Prentice Hall, 1958. Yaguello, Marina. Lunatic Lovers of Language: Imaginary Languages and Their Inventors. Trans. Catherine Slater. (Les fous du langage. 1985.) London: The Athlone Press, 1991. Citation reference for this article MLA style: Sarah L. Higley. "Audience, Uglossia, and CONLANG: Inventing Languages on the Internet." M/C: A Journal of Media and Culture 3.1 (2000). [your date of access] <http://www.uq.edu.au/mc/0003/languages.php>. Chicago style: Sarah L. Higley, "Audience, Uglossia, and CONLANG: Inventing Languages on the Internet," M/C: A Journal of Media and Culture 3, no. 1 (2000), <http://www.uq.edu.au/mc/0003/languages.php> ([your date of access]). APA style: Sarah L. Higley. (2000) Audience, Uglossia, and CONLANG: Inventing Languages on the Internet. M/C: A Journal of Media and Culture 3(1). <http://www.uq.edu.au/mc/0003/languages.php> ([your date of access]).