On Brian Eno and Barry Lyndon: An Interview With Geeta Dayal (Part One)

I don't write much on this blog about popular music. I have always said music and sports were my real blind spots when it comes to researching contemporary popular culture. So, I have the utmost respect when I find a writer who can take me inside the music and help me understand why a particular album matters for the culture. I am all the more delighted to find such a person in my own backyard. In this case, I do mean this more less literally -- in my own backyard. More acurately, I discovered that Geeta Dayal, one of the students who used to live in Senior House, the dorm where Cynthia and I were housemasters for fourteen years, has become a top notch music critic. Geeta was an undergraduate student in the Comparative Media Studies Program, she was one of the leaders in Senior House culture, and for a short while, she worked for me as we were launching the Center for Future Civic Media. But when she wasn't hanging out in our dorm, she was studying journalism at Columbia, writing for the Village Voice and a host of other publications, and working on a book about Brian Eno or more exactly a book about one of Eno's best albums, Another Green World, which shows us the many different layers on which his music works and situating it within the context of his life and his times.

I read the book with both pride in what my former student has accomplished and fascination with what she had to teach me about an artist who ranks very highly on my personal list of music preferences. I often use Eno's music as a backdrop when I am writing and I like to listen to this strangely familiar (and I do mean strange) music when I have trouble relaxing in strangely familiar hotel rooms while traveling. I knew I liked Eno, but I didn't have a language to explain why. I had to share my excitement about this book with my readers.

In this interview Dayal helps us to see the links between Eno's sounds, his early experience as a painter, his fascination with cybernetics, his collaborations with other artists, his fannish engagement with Stanley Kubrick's films, especially Barry Lyndon, and his ability to move fluidly between high and pop culture.

First, let's go through some of the choices which shaped this book. Why Brian Eno? Can you tell us something about his importance to contemporary music and about your own interest in the subject?

I find Eno to be an endlessly fascinating figure. He has so many varied interests -- creating ambient music, producing rock music, making video art, mixing up his own perfumes, gardening, cogitating about evolutionary biology and cybernetics, inventing iPhone apps -- the list goes on.

I identified personally with Eno's sprawling scope. When I was a student at MIT in the 1990s, I ran a magazine, had a radio show, organized protests, made dozens of short films, did neuroscience research, established a 24-hour video art telethon on the MIT cable channel, booked bands, taught high school students, and did about a million other things besides. It's a miracle I graduated on time, and with two degrees at that.

Over the past decade, I focused myself on being a writer, because writing was a safe space to explore my wide range of interests, from visual art to science. Writing gave me focus and discipline, and a set of practical constraints to work within, which I found useful. But writing never restrained me creatively; if anything, writing a book helped my imagination to grow. Eno is very focused, too, with an almost laser-like intensity. But he is, as he likes to call himself, a "non-musician." He uses music as a way to test out new ideas, with a sense of playfulness and an all-embracing perspective. Sometimes I joke and say I'm a "non-journalist."

And why Another Green World? What made this particular album a key focal point for structuring your examination of his work?

I thought pretty seriously about My Life in the Bush of Ghosts, an album Eno made with David Byrne in 1981. But Another Green World told a better story. It signified a major transition in Eno's aesthetic direction. The album was a bridge to Eno's ambient works. It was composed almost entirely within the studio environment, which I thought was a very intriguing story to tell. It was made at around the same time as Discreet Music, an album that also had a great story behind it. And Another Green World was the first album to be composed with the help of the Oblique Strategies, and I found the Oblique Strategies cards to be a very interesting thing to talk about, as well.

The Oblique Strategies cards become a central motif running through this book and also played an interesting role in your writing process. What can you tell us about them? What do they show about Eno's particular flavor of creativity? And how did they guide your own journey as a writer?

I find the Oblique Strategies cards to be extraordinarily useful; I've been using them for years. I keep a deck on my desk at all times. When I get stuck while writing -- which is often -- I pick a card. "Are there sections? Consider transitions," a card might advise. "Use a different color." Sometimes this advice is not useful at all, but it always makes me laugh, rearranges my perspective, and helps to shakes me out of my rut. Each

chapter in my book is named after an Oblique Strategy -- "Honor thy error as a hidden intention," for example. "The tape is now the music." It seemed natural to use the Oblique Strategies cards to write the book; I was often stuck while writing this book. My book is a short one, but it was an extremely ambitious project. I was trying to distill a lot of research, and a lot of ideas from the last forty years, into a very short

space. Some of these ideas were very challenging ones, and I really tried hard to explain them in as clear terms as possible.

I think the Oblique Strategies cards tell you a lot about Eno's quirky sense of humor, and also about his approach to making music -- both in his sense of play, and his faith in the artistic process. But the Oblique Strategies didn't emerge out of a vacuum. In my book, I write about many other creative techniques that were similar to the Oblique Strategies -- from John Cage's use of the I Ching, to the Fluxus movement's inventive use of cards, to Marshall McLuhan's "Distant Early Warning" cards. The late artist Peter Schmidt developed the Oblique Strategies cards with Eno; Schmidt was making paintings based on hexagrams from the I Ching in the late

1960s. There was a lot of interest in chance at around that time, and in systems. The Oblique Strategies cards, in their own way, were a systems-based approach to creativity.

How much access did you have to Eno and his collaborators in developing this book?

One way to write this book would have been to do an extended interview with Eno, and base the book solely around his observations. But Another Green World was made quite a long time ago, now -- 35 years ago! -- and Eno is a bit exhausted with talking about his work in the 1970s, and doesn't remember much about the ins and outs of the making of Another Green World, anyway. I don't blame him. And Eno always surrounds himself with interesting people, and works with so many people. So it made sense to talk to them.

Part of what made the book interesting, I think, was that I didn't base the book around a big interview with Eno. Instead, I did a lot of archival research; I read thousands of pages of interviews and reviews. I read dozens of books, from topics ranging from the history of cybernetics to gardening to visual art to British experimental music. I spoke to a lot of Eno's friends and collaborators, past and present, who were very open in talking with me. I wanted to meet everyone, not just his collaborators onAnother Green World. I wanted to talk to people along the entire spectrum of Eno's life. I was interested in collaborators, assistant engineers, ex-girlfriends, friends. In that way, you create an outline of the person that might be more nuanced and surprising than just going straight to the source.

I had experience with doing a lot of digging. When I was starting out as an arts journalist, almost ten years ago, I spent a year working as the research assistant to Simon Reynolds for his book Rip it Up and Start Again, a major history of post-punk music. An incredible amount of research went into that book: around 125 new interviews, plus hundreds of archival interviews, cut out from old press clippings, and rare zines and so on. Simon taught me how to research and write a non-fiction book, based on original research. It's a painstaking and sometimes painful process,

but I think the results are worth it.

I was interested to learn that Eno started out hoping to be a painter and only later turned his attention to music. What led to the change? Is there a way in which we can describe Eno's music as "painterly"?

I think that painting and music are interrelated. Kandinsky, for instance, had huge ties to the music of his time; he was very inspired by composers like Schoenberg, and expressed this in his work. And many musicians were into painting; composers like Scriabin were deeply synaesthetic, and described their music in terms of colors and so on. Messiaen, the famed composer, once walked out on a performance of Beethoven because he felt that the purple colors on the stage clashed horribly with G major!

Eno's first favorite painter was Mondrian; he had a small book of Mondrian prints as a child, and became fascinated with it. For Eno, the shift to music happened in art school -- and as I write in my book, art school in Britain in the 1960s was an incubator, of sorts, for many of the leading rock musicians of the time, from The Who to Roxy Music. It was a safe environment to test out new ideas. Painting seemed to be stagnating a bit, compared to the huge explosion of ideas in painting in the first half of the 20th century. But here was rock music, in the late 1960s in Britain; of course a young, creative person would want a piece of that. Even Andy Warhol, the coolest painter in New York, was aligning himself with rock and roll, and hanging out with the Velvet Underground.

Geeta Dayal is an arts journalist and critic who writes frequently on the intersections between sound, visual art, and technology. Her book Another Green World, on the musician Brian Eno, was published by Continuum in 2009. She is the recent recipient of major funding from Creative Capital / The Andy Warhol Foundation, in the Arts Writers Grant Program. Her writing has appeared in numerous publications, including Bookforum, The Village Voice, The New York Times, Print, and Wired. She maintains a blog at www.theoriginalsoundtrack.com.

Reblog this post [with Zemanta]

What the Chinese Are Making of Avatar

Several years ago, I met a remarkable young man named Lucifer Chu in Shanghai. Chu had been the person who first translated the works of J.R.R. Tolkien into Chinese, after a considerable push to convince publishers that there was a market for fantasy and science fiction in China. He took the proceeds from the sales of the Lord of the Rings to launch a fantasy foundation, which promoted fantastical literature in Taiwan and mainland China, and he translated more than 30 fantasy novels for the Chinese market. As of a few years ago, almost all of the fantasy novels and role playing games available in Taiwan were translated by Chu and he was making in roads into getting these same works published for the mainland. He argued that the fantastic played crucial roles in Chinese folk and literary traditions but the genre had largely been eradicated there as a consequence of Maoist policies during the Cultural Revolution which promoted socialist realism and saw fantasy as western and decadent. Chu argued that bringing fantasy literature back into China was a way of helping his people rediscover their dreams and reimagine their future. As I have been speaking with my USC student Lifang He about her work on the fan cultures which have quickly grown up around Avatar in China, I've wondered what connections, if any, exist between these two efforts to promote the fantastical imagination in that country. Are the young men and women we read about here the offspring of Chu's efforts? Are they connecting with western fan culture on line? This piece offers us some tantalizing glimpses into the many different ways Chinese fans have mobilized around and fantasized about James Cameron's blockbuster.

The American press has been following the commercial success of Avatar in China primarily as a business issue -- exploring what it might tell us about other opportunities for selling media in this country, using it to shadow Google's turmoil in the country, and marginally exploring why China was pushing the film from many of the nation's movie theaters. Yet, this piece takes us inside the world of Chinese Avatar fans, helping us to better understand what the film looks like from their perspective.

Avatar and Chinese Fan Culture

Lifang He

James Cameron's new movie Avatar is breaking the box office record in China. It is the highest grossing movie in Chinese movie history, achieving around 1.02 billion USD (Xinhua News, 2010). The influence and popularity of Avatar is spectacular and fans were crazy about the movie. Because of the limited IMAX 3D theaters in China, the movie tickets are in short supply and the price is very high. The tickets are officially priced at USD 18-26 but resold at up to USD 60. There are only11 IMAX 3D theaters in China.

Despite the ticket prices, Chinese fans waited overnight outside the store for many hours, similar to people waiting outside the Apple Store for the new iPhone. White collared professionals in small cities took their annual leave and made group trips to nearby big cities for the IMAX 3D version. Enthusiastic fans watched it multiple times in three different versions: IMAX 3D, 3D and 2D.

Being a fan of Avatar goes beyond the theater screens; it floods into a variety of online fan activities. When the Chinese government wanted to pull the 2D Avatar off most of the theaters to provide screens to the new released movie Confucius, many online fans called for a boycott of Confucius. Chinese audiences are becoming more and more active, embracing aspects of participatory culture and fandom, and seeking to more directly shape their entertainment options.

In this essay, Chinese fan culture will be discussed by examining various Avatar fan activities on one of the growing online communities, Baidu Tieba, a user driven network. Fan produced media will give us some clues as to how the young people react to the movie Avatar and why they are enthusiastic about the movie.

Collecting and Sharing Information

As of February 2010, users at Baidu Tieba generated 36,187 topics and 452, 509 posts about Avatar (Baidu, 2010). These posts involved the sharing of relevant information and the discussion of the characters, director, story, plot and other interests.

The planet Pandora draws most of the attention. Fans are very interested in the Pandora world because the movie only provides a glimpse of its ecology and culture. Fans established an online study group to learn the Na'vi language, planet, trees, customs, colors, lifestyle in Pandora etc. A fan bought an English version of Avatar: A Confidential Report on the Biological and Social History of Pandora and shared the content with other fans (link). Some fans can't understand English very well, so they are waiting for the Chinese version of the book. As one fan explained "no matter how expensive the book is, I still want to buy the Chinese version although my monthly salary is only 800 RMB (120USD) a month."

Some fans complained that the Chinese translation of the movie were really bad and posted the correct translation for other people. Similar to the Chinese translation team who volunteered to work on English and Chinese translation of American TV shows like Lost, 24, and CSI, they are very dedicated.

As Neytiri draws many discussions on the web, fans wanted to make Jake as popular as Neytiri so they tried to build the buzz online. In these efforts, they collected all kinds of pictures and posters from the movie and other media. They also discussed Jake's hair, dress style, facial expression, and his pure smile in the movie. For instance, fans chatted about when Jake had the best smile in the movie. The first time Jake ran out of the research institute when he first got his avatar, his smile was regarded as the most pure and innocent.

Fans were also eager to explore all kinds of information from the production, back-story to the reception process. For example, they talked about the sex scene that was cut off from screen, explored the different versions of trailers, the couple's relationship in the movie, and their stories in the future. Other interesting discussions included the best time to use the restroom during the movie. They indicated that it is better to go to the toilet when the movie was at 56 minutes so they won't miss a lot of exciting moments.

Fans share the knowledge with all the members of Tieba community, circulating the information and inviting other members to participate in the discussion. As Pierre Levy wrote "no one knows everything, everyone knows something, all knowledge resides in humanity" (Levy, 1998).

Fan Writing

Besides collecting and sharing information about the movie, fan writing is another emerging form of fan activity on the web. Because of the restrictions of the Chinese publication rules, the internet provides more free space for fans to publish their work and most of their work is much better than what has been written by the professional journalists, covering comprehensive stories about the evolution of IMAX 3D technology, the background of director, back-stories of the characters.

Some fans also wrote a parallel story based on the Chinese current social issues. As a famous blogger, Chenpeng Li wrote, the story of how the alien Na'vi are pulled off their homeland by humans is similar to Chinese residents being forced to leave their homes and land by the Chinese government (Sina.com, 2010). Avatar is a great metaphor of nail house dwellers against big property developers. "Nail House" refers to home or buildings of people who refused to move when the property needs to be demolished by the government for development (Wiki, 2010). In Li's blog, he wrote

"in 2154, a land development company RDA went to Pandora to get more land and living resources with the assertion that the residents who agree to move out can get attractive compensation. The residents refused to move out since they have lived there for many generations, just like the Na'vi people who didn't want to move because their roots were under the tree. RDA has a strong relationship with the government and also has other supports such as city managers acting as low-level government officials, responsible for maintaining city laws and rules. A disagreement erupted and started a fight between the RDA and the residents. "

Li regarded Jake as the leader who betrayed the Housing Demolition Office, referred Colonel Quarles as the chief city manager and the Na'vi people as the Chinese residents who are pulled off their land. The last scenario about Neytiri beating Colonel Quarles represents the extreme military power that was defeated by the Chinese mass residents.

Chinese fans also associated themselves with another Hollywood movie UP, which tells a story of a 78-year-old man Carl Fredricksen who refused to move out from his neighborhood. He made his house as a makeshift airship to fly to his dream place Paradise Falls using thousands of the balloons. A popular Chinese blogger, Han Han commented on his blog:

"UP provides the Chinese citizens with a new perspective toward house demolition. Chinese residential tenants only have the right to use the land for 70 years, and after 70 years the land use rights belong to the government and the houses are regarded as private owned property. Both the movie UP and Chinese government provided us a solution to cope with the house demolition. UP tells us to lift the house off the ground by the helium balloons; and the Chinese government tells us that don't think too much because after 70 years, the houses will probably collapse" (Han, 2009).

In recent years, China has been experiencing a fast period of urbanization and many old buildings and neighborhood have been torn down for modern shopping malls and skyscrapers. Over 30 million residents have been forced to move from their homes (Hays, 2008). Li referred the movie to some cases in China that residents refused compensation deals and fighted with the government. Fuzheng Tang who poured gas and burn herself to protect her three floor home from Chengdu violent home demolition, Pan Rong who threw self-made petrol bomb to the demolition crew, and Chongqing nail house are the all real cases for anti-demolition.

Avatar and UP are a good reflection of recent Chinese social problems, showing a lack of citizen rights and choices. As Han said " brutal demolition can only happen in foreign planets and China, which foreigners can't image" (Sina.com, 2010). Chinese fans found both movies quite related to their life and both provide them with a story that they can share and discuss. The only Chinese popular TV series Snail House (Wo Ju), also titled Dwelling Narrowness, that can truly reflect their life tells a real story about how average Chinese people became house slaves in Shanghai in an environment of rising home prices and official corruption, was eventually banned by the government. Li regarded Avatar as the best movie that eulogizes the nail house successfully fighting against forcible demolition in China. The forcible city managers, house demolition office, Chinese City Demolition Ordinance was vividly analogized in the movie (Sina, 2010).

Fans Creative Work

Besides collecting and sharing knowledge and fan writing, fans also use other ways to create their own works such as costume play, Avatar paintings, etc. One of the most popular works online is the costume play by a couple from Chongqing. They dressed like Jake and Neytiri and posted their Avatar pictures online, which has over 94630 viewers (Baidu, 2010).

Vidding is another way for them to participate in the creation. Three kinds of videos will be shown here to showcase the vidding culture in China. The first one is a theme song vid, which remixes the video "I See You" and "My Heart Will Go On." Fans find that the stories of two theme songs are very similar: both are love stories and the main actors in the two movies both died. For example, the lyrics of "My Heart Will Go On" has the words "I see you" that can match with the content of Avatar. Here is the video of "I See You."

Also fans made another version of Titanic with "I See You."

In another video, fans used photoshop to make Avatar posters for the celebrities such as Obama, Yao Ming and Li Yuchun and used their Avatar photos as materials to make the video, which can be played here. Similar to the fans of Kung Fu Panda, they like using Photoshop software to make posters with different themes such as Harry Potter, Lust, Caution, Pirates of the Caribbean, etc.

Another vid is created by a World of Warcraft fan J J. Because the worlds of Warcraft and Pandora are very similar, he incorporated the video clips from the WOW game and made a WOW version of Avatar, which is very popular among Chinese fans. Here is the video.

Why fans are so enthusiastic?

The Internet and digital technology has given fans unprecedented access to information and has changed the concept of freedom of choice and creative expression. Because of the national system and media censorship, Chinese people can not say anything they want. But online community provides a good platform for the fans to say something they can't in real life.

Online community also provides them a way to relieve the stress and escape from the reality because they face so much pressure from all aspects of society such as intense high school graduation examination, competitive job hunting, etc. In addition, playing around in the Internet is not regarded as a serious hobby by Chinese old generation who are very realistic and more concerned about their children's future such as going to a good university and having a decent job.

Chinese youth are tired of Chinese serious mainstream film culture because Chinese films lack the creativity that American TV shows and movies have. Avatar created a dream and an ideal world that Chinese fans can't have in reality. As a famous movie director Lu Chuan said, "Avatar made me realize that what we lack is not technology. I suddenly realized how far away our films are from simple beauty, crystal-clear purity and passionate dreams" (Sina.com, 2010).

Conclusion

Since its launch, Avatar has developed a huge enthusiastic fan base in China. Although Chinese fans are not exposed to as much media products as Americans because of the unequal international distribution, they are very active in learning and understanding what's happening with the movie. Internet and new technologies provide them a medium to participate in the media production and distribute their work online. They collect and circulate information, participate in the discussion, and create their own works to contribute to the Avatar community. It is a great representation of creativity and self-expression.

Avatar has also had a revolutionary impact on Chinese movie industry, stimulating the development of the local movie making. Chinese Film Association and Chinese Film Art Research Center hosted a conference meeting in January 2010, discussing how to improve Chinese movies. The professor Shixian Huang from Beijing Film Academy criticized the famous Chinese film director Yimou Zhang's recent work A Simple Noodle Story, which was only taken several months to be finished and is a very low quality movie. The secretary-general from China Movie Forums indicated that the main film audience is generation 80s and 90s who are enthusiastic with the non-reality films which lacks in China. He appealed to the Chinese government that China should give support and help to such kind of films. Some other interesting questions are also raised in this meeting such as how to nurture the audiences by the series films, how to cultivate the young talents, how to bring the technology to the movie making, etc.

China is in a transition period where old system and new system are colliding and they haven't developed a very stable system yet. In the future, with political and social policy more and more open and transparent, there will be more freedom for movie production. It will be also be easier for the Hollywood filmmakers to promote their films and other media extensions.

Lifang He is from China, where she received her undergraduate degree in Journalism. After college, she was hired by two global advertising agencies Wieden & Kennedy and Euro RSCG Worldwide. At these agencies, she worked as a strategic planner for a variety of international brands including but not limited to Nike and Nokia and gained experience in consumer and market research and developing brand strategies. Since August of 2009, she has been pursuing her Master's degree in Communication Management at USC Annenberg School for Communication. It was while attending a USC class taught by Henry Jenkins that her academic interest turned toward transmedia planning and studying fan culture. Her specific areas of interest in these fields revolve around digital culture, brand communities, and how brands relate to and engage fans.

References:

Baidu (2010). Retrieved Jan. 20, 2010

Baidu Tieba (n.b.). Retrieved Jan.20, 2010

Chuan, Lu (2010). Avatar Critics. Sina.com. Retrieved Jan.20, 2010.

Han, Han (2010). Sina Blog. Retrieved Jan.20, 2010, f

Hays, Jeffrey (2008). Urban Life in China. Retrieved Jan.20, 2010

Itzkoff, Dave (2010). You Saw What in Avatar? New York Times.

Jenkins, Henry (2006). Fans, bloggers, and gamers: exploring participatory culture.

Levy, Pierre (1998). Collective Intelligence: Mankind's Emerging World in Cyberspace.

Li, Chenpeng (2010). Story of Avatar and Nail House. Sina.com. Retrieved Jan.20, 2010.

Nail House. Wikipedia. Retrieved Jan.20, 2010.

Sentinel, Asia (2010). Avatar vs. Confucius in China. Korea Times. Retrieved Jan.20, 2010.

Xin Hua News (2010). Retrieved Jan. 20, 2010.

Enhanced by Zemanta

Vidding Kung Fu Panda in China

From time to time, I use this space to showcase the global dimensions of the kinds of participatory culture which so often concern us here. When I first started to write about fan culture, for example, the circuit along which fan produced works traveled did not extend much beyond the borders of the United States, Canada, the United Kingdom, and perhaps Australia. American fans knew little about fan culture in other parts of the world and indeed, there was often speculation about why fandom was such a distinctly American phenomenon. Now, fans online connect with others all over the world, often responding in real time to the same texts, conspiring to spread compelling media content from one culture to the other, and we are seeing a corresponding globalization of fan studies. Yet, some countries remain largely outside of field of view, because of language barriers, cultural differences, political policies, and alternative tech platforms.

Consequently, most of us know very little about how fan production practices have spread to China -- which is too often described in terms of its piracy of American content and too little discussed in terms of its creative repurposing of that content to reflect their own cultural interests. So, I am really excited over these next two installments to share some glimpses into fan culture in China -- specifically focusing on the vidding community there (but also discussing other forms of fan participation.)

These two posts were created by Lifang He, an Annenberg student who took my transmedia entertainment class in the fall and who is doing an independent study with me this term to expand her understanding of the concept of participatory culture. Here, she talks about how Kung Fu Panda got read in relation to the economic crisis in China, and next time, she will tackle the array of different fan responses to Avatar.

Kung Fu Panda vidding and Chinese fan culture

Lifang He

In this paper, I'm going to write about a Chinese vid based on a movie Kung Fu Panda as it is a great example of fan made extensions in China. I'll introduce the background of the movie, discuss the relationship between the vid and the original movie, and also I'll talk about fan's role in the vidding and Chinese fan culture.

Kung Fu Panda is a 2008 animated comedy movie directed by John Stevenson and produced by DreamWorks Animation SKG, Inc. It tells a story of a clumsy panda bear Po, who unenthusiastically works as a waiter for his father's noodle restaurant and eventually achieves his dream and becomes a master of martial arts.

According to Sina Entertainment (2008), this movie achieved significant monetary success after it was released on July 20, 2008 in China, which had hit approximately 14 million USD box office sales in the first ten days.

This Hollywood made Chinese movie is much better than other Chinese made Chinese movies, which proves American's leading ability to create entertainment and market Chinese culture. The movie is filled with Chinese elements. The key character Panda is China's national treasure and the other characters in the movie such as the monkey, snake, red crowned crane, tiger and mantis are the classic representatives of Chinese martial arts. Moreover, the Chinese imagery was used so well that Chinese audience felt very excited to discuss how great the movie is. As a famous Chinese film director Lu Chuan commented on his blog, " the movie brought big laugh to Chinese people. It was a big surprise. Our familiar culture is no longer a burden for the creativity, instead it becomes an active and vivid entertainment" (Lu Chuan, 2008).

In response to the success of the movie, a lot of discussion was generated online between the audience and the animation filmmaker after its first release. Fans posted reviews on their blogs and discussed their favorite characters on Bulletin Board System (BBS). Also hey used Photoshop software to make posters with different themes such as Harry Potter, Lust, Caution, Pirates of the Caribbean, which attracted a lot of buzz. They also created music videos and wrote lyrics to compliment the movie, which were posted on social networking sites. After knowing that The Kaboom of Doom, a sequel of Kung Fu Panda, has been currently in pre-production and will be released in 2011 (Wiki, 2009), fans started to make their own versions of the movie.

Among all of these fan activities, producing vids and sharing with other fans on Chinese social networking sites is one of the most popular ways for them to express their love to the movie. They wrote scripts, re-edited video clips using the original footage and did the voice over to tell a new story. Unlike American viding culture that has a relatively long history, Chinese vidding only emerged a couple of years ago owing to the video sharing websites such as Youtube.com, Tudou.com. There's no centralized grassroots community for vidding in China and Chinese vidding culture is very casual. An example to help exemplify how fans use this to publicize their opinions is a vid called Gu Piao Panda (Stock Panda), which is widely spread online and applauded by the fans.

Gu Piao Panda is a three-minute short film, which links Po to China's unsound stock market and tells a parallel story about stock panda. The story starts from a scene that Po was a legend in the stock market, but it turns out that it is just a dream. In reality, he is a rookie stock investor and his money is all tied up in stock because of the global recession. Po is so sad that he goes back home to talk to his goose father and his father persuades him to withdraw money from the stock market because of the bearish market situation. Po has a strong belief that he will become a guru in the financial world someday and the only reason he hasn't achieved that yet is because he hasn't met his teacher. His father has no choice and encourages him to attend a stock master competition at somewhere in the mountain. Po tries so hard to get into the competition and there are three competitive groups --- the happiness group with monkey in it, the fighting group with tiger in it and the desire group with red crowned crane in it. These three groups represent the three different types of stock operators. Then, Po attends the competition and finally his teacher finds him and teaches him how to become a successful fund manger. In the vid, the creator doesn't show an ending in the video, and instead he poses a question that if Po will become a stock master finally.

There are many similarities between the original movie and fan made vid. First of all, both of the film and fan vid chose Po as a main character as he is a good character to conceive the new stories and has become a prototype based on which fans have developed distinct characters in various contexts. In Kung Fu Panda, Po is an every Panda who masters some area through his persistent effort. Gu Piao Panda is a rookie stock operator and finally achieves success as a stock master. In other vids such as Real Estate Price, the key character panda is portrayed as a junior real estate developer who finally becomes a hero to save the real estate from subprime lending crisis. Moreover, the storylines of the two movies are very similar. Specifically, Gu Piao Panda creates a story that Po is a rookie stock operator who wants to become a stock master. In Kung Fu Panda, Po is a worker at his father's noodle restaurant who wants to become a kungfu fighter. Also, they both fight for an evil in the two videos. In Gu Piao Panda, he fights for the stagnant stock market. In Kung Fu Panda, he fights for Tai Lung. Furthermore, Po attends the competition to become a master in two movies either as a kung fu master or financial guru. In the original movie, he fights for a kung fu secret book. In the vid, he fights for two cars as the competition awards. When examining the video clips, it is apparent that fans use the same video clip to convey the same meaning in the different context. They just choose the video clips they like from the original movie to tell their stories. Other vids such as Real Estate Price, Kung Fu Competition, Certificates are all associated with the current social issues to tell different stories.

Real Estate Price

Kung Fu Competition

Certificates

This parody is so popular that fans keep spreading it online because there's so much fun in the video. Some popular terms and events used in this vid are funny in the context of Chinese culture. For example, they use the word "Niu Bi" (newby) to describe how successful Po is in the stock market in his dreams. They also use the word "Tao" (trapped in the market) to explain that his money is all tied up to the stock account. Real figures are also incorporated to make the audiences feel more attached to the story. For instance, Po's goose father persuades him to withdraw the money because the current stock index is above 2000 points - which is where the Chinese stock market was registering at that time when this vid was made. In addition, they use Dong Bei language, a northern Chinese dialect that often associated with Chinese cross talk to voice over the video. This brought more joy to the audiences, especially during the global depression era.

Gu Piao Panda and other vids are great examples showing that Chinese fans' role has changed from audience to active producers. They are not just passively receiving the information, but becoming publishers. The Internet has become a platform for them to distribute their works. This emerges an Internet culture called kuso, which is very popular in China. Kuso, originated from a Japanese word, is a popular subculture in China that deconstructs serious themes to entertain people (Wiki, 2009). Some interesting quotes from ESWN Culture Blog that can explain the popularity of Chinese kuso culture are, "Kuso is people deconstruct burning satire." "Kuso is an art criticism loved by people". "Kuso is people's ordinary, yet interesting, spiritual pursuit." (Soong, Roland & Qing, Huang, 2006)

The most classic case of Chinese Kuso culture is a fan-made short movie called The Bloody Case That Started From A Steamed Bread based on a famous movie Wu Ji (The Promise) directed by Kaige Chen. A Chinese fan, Hu Ge, felt disappointed with Wu Ji and made his own spoof right after the movie was released. This fan-made movie joked about the film Wu Ji and dominant serious journalistic work, attracting huge fan following. From this fan made film, kuso has become more and more popular in China and represents a type of Chinese fan culture in the Internet.

There are two main reasons can account for the popularity of kuso culture in China. One important reason is that Chinese youth are suffering from social pressure and kuso provides a way for them to relieve themselves from the real pressure. They are a new generation who is tired of serious mainstream culture and kuso becomes a way for them to express themselves online. Moreover, kuso requires less technical skills and technology requirement and cheaper cost of movie production makes it possible for fans to make their own videos. Also the video sharing websites give the audiences a good platform to distribute and create a huge opportunity to show their own works.

Lifang He is from China, where she received her undergraduate degree in Journalism. After college, she was hired by two global advertising agencies Wieden & Kennedy and Euro RSCG Worldwide. At these agencies, she worked as a strategic planner for a variety of international brands including but not limited to Nike and Nokia and gained experience in consumer and market research and developing brand strategies. Since August of 2009, she has been pursuing her Master's degree in Communication Management at USC Annenberg School for Communication. It was while attending a USC class taught by Henry Jenkins that her academic interest turned toward transmedia planning and studying fan culture. Her specific areas of interest in these fields revolve around digital culture, brand communities, and how brands relate to and engage fans.

References:

Chuan, Lu (2008). Kung Fu Panda and Hollywood Movie. Retrieved Dec.10, 2009

Kung Fu Panda Ticket sales(2008). Sina entertainment. Retrieved Dec.10, 2009

Kung Fu Panda. Wikipedia. Retrieved Dec.10, 2009

Kuso Culture. Baidu. Retrieved Dec.10, 2009.

Maureen Fan (2008). Kung Fu Panda Hits A Sore Spot in China: Why a Quintessentially Chinese Movie Was Made in Hollywood. Washington Post Foreign Service. Retrieved Dec.10, 2009.

Qi, Cai & Ying, Xie (2009). The Internet kuso culture in China. CulChina.Net. Retrieved Dec.10, 2009.

Qing, Huang (2006). Parody can help people ease work pressure. ESWN Culture Blog. Retrieved Dec.10, 2009

Soong, Roland (n.d.). The Bloody Case That Started From A Steamed Bun. ESWN Culture Blog. Retrieved Dec.10, 2009.

Reblog this post [with Zemanta]

On Anti-Fans and Paratexts: An Interview with Jonathan Gray (Part Two)

In the second part of the interview, University of Wisconsin-Madison professor Jonathan Gray talks about his new book, Show Sold Separately: Promos, Spoilers, and Other Media Paratexts. Don't know what a Paratext is -- you will soon, as Gray explains how everything from "Oscar Buzz" to action figures help to shape the meanings and emotional experiences we have in relation to the films and television shows we watch. There was not an Oscar given last night for best paratext -- as long as the evening was and as outraged I was to see that Roger Corman (who happened to have trained two of last night's best director nominees -- Cameron and Bigelow -- as well as such recent winners as Martin Scorsese and Ron Howard) and Lauren Bacall (Lauren Fraking Bacall) were given their special Oscars at a separate event! Yet, it is hard to imagine Avatar making the money it did, a low budget genre film like District 9 making the list at all, or for that matter The Hurt Locker building up the critical support it did in the absence of well-crafted campaigns designed to warm us up to these particular projects. And given the huge grosses that Alice in Wonderland took in this weekend, we certainly might pause to pay respect to the creative promotion that the film has received in the months building up to its release, even though much of the press is going to ascribe the box office purely to the growing public interest in all things 3D. So, this interview seems particularly well-timed, even though, in fairness, I should note that Gray answered these questions some weeks ago and might have new things to say today precisely on these topics.

Your new book, Show Sold Separately, centers around "media paratexts." While this concept has a long history, it is apt to be unfamiliar to many of my readers. Can you define it and explain why you prefer it as a category to other ways of talking about these phenomenon?

I draw the word from a book of that title by Gerard Genette, a French literary theorist. He was interested in all those things that surround a book that aren't quite the "thing" (or "the text") itself. Things like the cover, prefaces, typeface, and afterwords, but also reviews. His subtitle to that book - "Thresholds of Interpretation" - is the intriguing part, since it suggests that meaning might be constructed and might begin at these textual outposts, not just at the site of "the thing itself." And that in turn offers a pretty radical proposition, namely that the item that we're studying, whether it be a film, television show, book, or whatever, becomes meaningful and is interpreted in many sites, some arguably even more important than the site of thing itself. The purpose of the book, quite simply, then, was to examine those sites.

I prefer the word paratext precisely because it has a pretty academic background, and from within textual studies at that, and thus isn't encumbered by a lot of the connotations that surround many of the other words that we usually use. Your readers may be more familiar with "hype," "synergy," "promos," "peripherals," "extratextuals," and so forth. But hype and synergy frame paratexts too definitively as wholly industrial entities. Certainly, paratexts are absolutely integral in terms of marketing, and in terms of grabbing an audience to watch the thing in the first place. But we've often stalled in our discussion of them by not moving beyond the banal observation that hype creates profits. What I wanted to look at is how they create meaning, how our idea of what a television show "is" and how we relate to it is often prefigured by its opening credit sequence, its posters, its ads, reviews, etc. Meanwhile, "peripherals" belittles their importance, since they're not at all peripheral, at least in potential. "Promos" is fairly innocuous, and yet I'm interested not just in how the things that surround a film or show create an image of it before we get there, but also in how reviews, DVD bonus materials, fan creations, and other after-the-fact paratexts might change our understanding later on, so that too seemed inadequate. And though I like "extratextuals" (the title of my blog!), "extra" means "outside of," whereas "para" suggests a more complicated relationship to the film or show, outside of, alongside, and intrinsically part of all at the same time. Hence my fondness for that word in particular.

You write in the introduction, "While many consumers deride the presence of hype and licensed merchandise as a nuisance, we also rely upon it, at least in part, to help us get through an evening's viewing or a trip to the multiplex." In what sense? In what ways do such materials shape our experience of films and television programs?

Let's take the trailer as an example. We've all seen thousands of them. And when you do, you often hear evaluations from the crowd around you. That's because everyone is judging the film before it's even been released. But they're not just saying "wow" or "ugh" - they're learning something about the characters and whether they can identify with them, about the genre of the film, about the kind of world that it's set in. In short, they're getting a pre-view of the film's basic components, and it's thus being constructed as a meaningful entity for them. When the film finally comes along, it doesn't begin with a fresh slate; rather, its viewers have a history with it. They've come with expectations, with engagements with certain characters, and with an idea of how to make sense of it. Indeed, in many cases, they'll already be enjoying the film, as played with in a beautiful way by an Onion News Network parodic item about Iron Man trailer fans being worried about the studio making the trailer into a feature-length film.

But all sorts of other things might happen along the way too. Perhaps the trailer confused us into thinking that the film was something different, and so we sat down to watch an action film and got a drama instead. Or perhaps the hype and paratexts annoy us, and so we decide that we don't want to see the film - we don't need to, since we already know it to be junk. Or perhaps paratexts clash - the trailer looks awful, but then you hear an interview with the director and you're fascinated. The frame of mind that we bring with us to any viewing experience is remarkably important, and paratexts often play the key role in creating those frames. Meanwhile, the story doesn't even end after watching, since other paratexts might reframe an experience. Perhaps a "making of" special or a podcast asks us to think of it in a new light, maybe a fanvid, item of fanfic, or other fan creation challenges our understanding of a character. The great Russian theorist of narrative, Mikhail Bakhtin, poetically wrote that no meaning is ever dead, and that every meaning will have its homecoming. So too with all items of media, which aren't just framed; they can be reframed.

I've spent some time in the blog over the past few months reflecting on the benches that were erected in anticipation of District 9 and the ways they contributed to narrative exposition and shaped emotional reactions to the film, well beyond their roles as pure promotion or publicity. I take it you would read these as classic examples of paratexts. How would you explain their contributions to District 9?

Those are great examples, since they put you into the world. When you're faced with a bench that tells you one kind of being isn't allowed there, it opens up a history, at least in the U.S., of segregation, and of racial intolerance. We like to pat ourselves on the back and think that it's all behind us, but such benches haunt us with the notion that it's not. If you're Black, I'd guess there's a sore wound that's opened. And if you're liberal and White, there might be some liberal White guilt over your potential complicity with the segregation: do you really want to sit on that bench now?

All that can happen before you even know there's a movie. Now when you're told there's a movie, and that these benches are part of it, they've given you an experience of that world. You've set foot in it and had an experience in it. The narrative, in other words, has begun. Your allegiances are being pulled on. Or, to point to another classic example from film history, the Jaws poster scared the crap out of me as a kid. I couldn't swim without thinking that a massive great shark was about to gobble me up, as I moved on unaware, just as with the woman in the poster. So the horror and fear began long before the film (and, damn the designer, continued long after!).

You note that paratexts can be "entryway" or "In medias res." Early discussions of transmedia storytelling focused on nonlinearity -- suggesting that the parts could be consumed in any order -- but more recently there's been a focus on notions of seriality and temporarily. What might your book contribute to that discussion?

What I'd hope readers would see is how many different media the story can be told over. It's not just the "big" media, like film, television, books, comics, and videogames - trailers can also play a part here, as can opening credit sequences, or DVD bonus materials, posters, ad campaigns, or, as we've discussed, benches. When we recognize that, we move towards realizing how audiences have always been intimately familiar with serial storytelling and with transmedia. We're all already well-trained to keep shows on hold for years, inbetween trailers and film and bonus materials, so I'm dubious when I hear complaints about audiences being unable and unwilling to deal with seriality and transmedia.

But if I talk of "us" needing to realize that, meaning "us" as analysts or fans, it's also production cultures that need to learn from it. Towards the end of the book, I draw on several interviews I conducted with transmedia producers, and they all point to an industry that isn't currently set up to facilitate discussions between the marketing department, the writers, the DVD producers, the videogame designers, and so forth. Let's imagine a future in which communication improved, and thus one in which all these paratexts and sites didn't work against each other or simply in spite of each other, but instead contributed to the serial development. Then, as audiences, we could have a much richer product, and I imagine the producers would be much richer too.

You suggest that audience-produced artifacts -- such as fan vids or spoilers -- can be paratexts that help shape the meaning of the work. Your emphasis there is not so much on how they resist official meanings but rather how they shape our interpretations of the primary text. An old school cultural studies approach might talk about this as a struggle over meanings or as competing bids for interpretations. How do you think about the relationship between commercial and amateur paratexts in the age of participatory culture?

I don't mean to foreclose the possibilities of resistive readings. But someone very smart and way more knowledgeable about fandom already wrote Textual Poachers, and if there's only one thing that many people in cultural studies know about slash fanfic it's that it's supposed to be doing interesting, resistive things with gender and sexuality (I say "supposed to" only because some don't believe that). So when I came to the chapter on fan-created and -circulated paratexts, I didn't need to make that point. Instead, I wanted to focus on how one can use paratexts to cut one's own groove through a text in a way that isn't necessarily working against the producer's version, but that is personalized nonetheless. Many relationship and character study fanvids, for example, don't necessarily repurpose a character, but they do ask us to stop and think about that character and his or her history in ways that the official text, in its breathless progression, may not have time to do. I don't mean to suggest that this is either the dominant form of fan use of paratexts, or even one that's necessarily changed in a more obviously convergent media era. But it might help cultural studies to back away from some of the desires for an orcs vs. hobbits style bad-and-good battle between The Industry and The Fans, and to focus on smaller, humbler moments of repurposing.

Critics in the 1980s talked about television series such as He-Man, Masters of the Universe as half hour commercials for toy lines, suggesting that the commercial tie-ins stripped them of any real meaning or narrative interest. Your work suggests something different -- that the toys become vehicles for extending the meanings of a series into everyday life. How have action figures impacted our interpretations of blockbuster movies like the Star Wars franchise?

Star Wars is a great example here, since what we had was a text that was seemingly put on ice (or should I say put in carbon-freezing?) for three years between each film. That's a long time in a child's life, so excellent or not the trilogy likely wouldn't have held the attention of those of us who were kids at the time if it weren't for the toys. The toys kept Star Wars alive by transferring the story and the world to the playground, and hence by keeping that galaxy from drifting far, far away.

However, precisely because the text entered the body of the toys for such a long time, we need to ask how they contributed to the popular understanding of Star Wars. On one level, for instance, I think they worked to gender the text. When all the toy boxes and ads were showing boys playing with them, when FAO Schwarz in New York required one to march through a tunnel of GI Joe figures to get to the boys' palace that was their Star Wars section, and when all the figures had guns (even when all we see them do is drink or press buttons in the films), the toys were strongly framed as for boys. The toys also helped, I'm sure, to amplify fans' nostalgic feelings towards the texts, since those of a certain age can think back to countless days spent playing in school yards or excitedly opening a Millennium Falcon for Christmas or so forth, and all of a sudden Star Wars seems such a huge part of our childhood ... courtesy of the toys as much if not way more than the films. So toys contribute to how we make sense of all these films and shows, and to the cultural meanings that surround them.

But more than that, they also teach kids to expect transmedia and participatory culture. When I talked to Lost showrunner Damon Lindelof about what got him into transmedia, he told me the tale of the Boba Fett toy. When I asked Jesse Alexander of Heroes and Day One the same thing, he too waxed eloquently about Star Wars. Licensed toys let us into fictional worlds, and I've yet to hear of a company send a cease and desist letter to kids for playing with toys, even if they're wedding Han to Luke. So if many of us grew up expecting to be able to play with texts, and move their characters into new realms, let's look to toys for where it may've all started.

We've just ended The Oscar season. To what extent is "Oscar buzz" a kind of paratext for more "serious" or "middlebrow" forms of cinema?

I'm glad you asked, since I find it amusing when people hear the topic of my book and quickly pronounce that they hate "that stuff" (hype and paratexts). They'll often list the blockbuster of the moment for illustration, so right now everyone claims to despise Avatar when they want to impress me with the height of their brow. But there is no such thing as a text without paratexts. So it's not a question of preferring a text without paratexts - it's a question of which paratexts are one's poison. Oscar buzz is great for the middlebrow audience, New York Times reviews, buzz at Cannes, or even what their film prof says works for some, and for others it's trailers and huge billboards. So there's no escaping paratexts. If we think we live in a media saturated world, the films and shows are only a fraction of that world - the paratexts are everywhere.

Jonathan Gray is Associate Professor of Media and Cultural Studies at University of Wisconsin, Madison, where he researches and teaches on various aspects of television, film, and convergent media, including satire, comedy, audiences, and textuality. His most recent book is Show Sold Separately: Promos, Spoilers, and Other Media Paratexts (NYU Press, 2010), though he has also written Television Entertainment (Routledge, 2008) and Watching With The Simpsons: Television, Parody, and Intertextuality (Routledge, 2006), and is co-editor with Jeffrey P. Jones and Ethan Thompson of Satire TV: Politics and Comedy in the Post-Network Era (NYU Press, 2009), with Robin Andersen of Battleground: The Media (Greenwood, 2008), and with Cornel Sandvoss and C. Lee Harrington Fandom: Identities and Communities in a Mediated World</em>. He also blogs at The Extratextuals and Antenna: Responses to Media and Culture.

On Anti-Fans and Paratexts: An Interview with Jonathan Gray (Part One)

If you are interested in Lost, The Simpsons, The Daily Show, Star Wars, Fan Studies, or Transmedia Entertainment and you are not reading the work of Jonathan Gray, then you aren't doing it right! And let's face it, if you weren't interested in at least one of the above, then you probably have simply stumbled onto my blog by mistake. Given that I am interested in all of the above, I keep stumbling onto Gray's work and each time I do, I come away a little better educated than I did before. Gray has got to be one of the most productive -- and provocative -- writers working in media studies today. This guy really is an extratextual! And he's someone I'm finding myself working with more and more. He's a member of the Convergence Culture Consortium network of scholars; he's edited several books where my essays have appeared; and he's been working behind the scenes to help pull together our Transmedia, Hollywood events this month. And he's now teaching at the University of Wisconsin-Madison, where I did my PhD.

So, it's a pleasure to share this interview with you. The first installment covers everything from his recent work on parody, popular culture, and politics to his long-standing interest in fans and anti-fans. Mostly, Part Two focuses around his significant new book, Show Sold Separately: Promos, Spoilers, and Other Media Paratexts (NYU Press, 2010). I wrote a blurb for this book, so I got to read it months ago, but it is just now hitting the shelves and starting to have a real impact on how we theorize and criticize everything from movie trailers to action figures.

Jonathan, you are a highly prolific writer who has published books on a broad range of topics. What do you see as the unifying theme(s) running through your work?

One of my key interests lies in how audiences operationalize media, or, in simpler terms, how meaning is created between items of media and their audiences. More specifically, I'm intrigued with how meaning for something can be created outside of that thing itself. Thus my first book was about how parody aims to "hijack" the meanings of various other genres, recontextualizing how we make sense of them. And the recent book, Show Sold Separately, is about how all those things that surround a film or television show, from DVD bonus materials to ad campaigns, merchandise to fan-created texts, actually play a key role in creating meaning. Satire TV, meanwhile, was in one sense a book about how politics and the news come to make sense in entertainment television. Television Entertainment was a little different, but is most clearly indicative of another central and intersecting strand of my work, which involves exploring the social, cultural, and political uses of media entertainment.

One of your primary contributions to the space of fan studies has been to focus attention on "nonfans" and "antifans." Why have these groups been neglected in audience research for so long? How do they relate to older categories like negotiated and oppositional readers? And what do they add to our understanding of fan culture?

Functionally, fans tend to be easier to study, at least from a cultural studies, qualitative perspective. When one is going to spend a portion of one's life sitting down and chatting with people about their media consumption, or reading their postings online, it's understandable that one would gravitate towards those audiences who are most literate about their subject, and most excited. "Snowball" sampling tends to pick up more fans too, since they can often be keen to be interviewed. Theoretically, a lot of qualitative audience research was motivated in part by a desire to show media consumers as not so hopelessly lost in the system as some suggest, and thus it was rhetorically important to make that case with fans.

But along the way, the risk has developed that fans stand in for audiences in general, when many audiences aren't fans, or define their fandom in very different terms. A particular danger here is that fans tend to know the whole object, and they tend to be very close to it. But what about those audiences who, for instance, know they hate something, even though they haven't ever watched it, or have only seen bits? They also have a relationship to the text, and it's created meaning for them, but it's a relationship that we've not studied too closely. Hence my interest in anti-fans. And then somewhere in the middle are those people who might watch semi-regularly, who have opinions on a show, and to whom the show means something, but who miss episodes and who have poor knowledge of background information. Surely much media consumption is casual and "meh"-ish: non-fans. But what is the show to them, and how do they construct it?

I'd see fandom, non-fandom, and anti-fandom as a completely different dimension from oppositional, dominant, or negotiated readings. After all, as fan studies have shown, some fan readings are deeply oppositional, some are dominant. Similarly with anti-fans and non-fans. As to your final question about what studying such viewers would add, they'll allow us to understand how affect works more clearly. Fandom involves anti-fandom (think of the Star Wars fan who hates Trek, since his galaxy isn't big enough for both franchises, or of X-Philes who hated the addition of the Terminator in the final seasons), and vice-versa (many haters are performing a love for something else). So just as we can't truly understand a concept like gender without interrogating both "masculinity" and "femininity," we won't truly get how affect works generally, or even how fandom works specifically, till we explore anti-fandom a little more.

Some critics have argued that news parody programs cheapen political discourse, trivializing important matters, and represent the further shift away from hard news and towards "news entertainment." Your Satire TV book takes a different perspective. What impact do you think such programs have on civic engagement and democratic participation?

That complaint, that The Daily Show and its colleagues take viewers away from hard news, always seems to forget that very few satiric shows actually compete with the news in timeslot. It also seeks to blame satire for the failings of the news. If people aren't watching the news, it's not because Jon Stewart is doing magic tricks in the circus tent down the road: it's because the news is often a seriously debased entity, reporting in a slack, half-ass way, addressed to an older white male audience, often with little interest in others, in a manner that is often the true circus act. So first off, I'd respond to that criticism by saying that if satire TV is so often being compared to the news, that's because the news is doing something wrong. And if people are trusting Stewart more than many newscasters, the productive question would be what is the news doing wrong and what is Stewart doing right, not how is Jon Stewart responsible for the fall of democracy.

But if we move away from comparing them, and consider the shows in and of themselves, their contributions are many. On one level, they're not afraid to be critical or to ruffle feathers. They also speak in a language that many understand, inviting us in, not just using "inside the Beltway" lingo. When successful, they encourage many of us to care about politics in the first place, and they encourage us to be savvy, attentive, critical citizens, watching and listening to politicians and newscasters with our guard up. They are media literacy teachers, while also being voices that empower us to be citizens, rather than cajole us or guilt trip us into caring about politics.

Satire TV mostly focuses on the role such programs played under the Bush administration. We are now a year into the Obama administration. How has his presidency changed the relevance and tone of The Daily Show, the Colbert Report, and other such programs? Why are there not shows about Obama in the same way that Lil Bush made fun of his predecessor?

Satirists aren't going after Obama as much, as you note. Which is a pity, since every person in power needs to be subjected to a satirist's sting. I'm a big fan of the medieval Fool model. But we're in a two party system, and therein lies the problem, since too often it requires a binaristic way of looking at politics, whereby criticism of one "side" becomes, whether it wants to be or not, support for the other. On one hand, then, if your job is to make fun of stupid things said and done by people in power, how could you be expected to see the Democrats when at times you need to look through Rush Limbaugh is encouraging people note to donate to Haitian relief since it'll only embolden Obama, when Rudy Guiliani and Dana Perino are claiming there were no terrorist attacks under Bush, when Glenn Beck is being Glenn Beck, when Jonah Goldberg is saying the Na'vi should've been Catholic in Avatar, when Sarah Palin thinks universal healthcare is a secret Nazi "death panel" plot, and when Dick Cheney is doing his best Emperor Palpatine impression? As they did under Bush, the Republicans just give way too much A-grade material to satirists. And on the other hand, if your sympathies lean left, as most satirists' do, it must prove hard to focus on Obama when it means supporting the Birthers and the Tea Baggers as a result.

I'm not someone who feels it's impossible to satirize Obama. But satirists go after crazy politics, and until the Republicans find a way to instill a semblance of sanity in their ranks, Jon Stewart, Stephen Colbert, and co. will likely continue to focus on the Republicans. While that takes the eye off the presidency - which worries me - it's still a vital task.

You've written about "news fans" and I find myself returning to this concept in trying to think about the cult that currently surrounds Glen Beck or Rush Limbaugh. Are we at a moment where reactionary politics is fueled as much by the fan followings of talk show and news personalities as it is by Washington-based leaders?

It certainly seems that way, doesn't it? Limbaugh, Beck, and Hannity on the right are all doing pretty well. And I'd bet that more folk on the left identify with Rachel Maddow or Keith Olbermann than with many politicians. Rumor has it that Lou Dobbs is even planning a presidential run [shudders]. Granted, few other fan objects get the chance to "cover" their fans on a weekly basis, so there is something of an echo chamber effect. But the more that we find political mobilization looking like fandom, the more that we need to think seriously about the connections. Liesbet Van Zoonen has an excellent book called Entertaining the Citizen in which she broaches the topic, Cornel Sandvoss has done some thinking about this, and you have too. But sadly the folk who study fans and the folk who study politics and journalism have been so successfully segregated from one another in most instances that there's nowhere near enough analysis along those lines.

Jonathan Gray is Associate Professor of Media and Cultural Studies at University of Wisconsin, Madison, where he researches and teaches on various aspects of television, film, and convergent media, including satire, comedy, audiences, and textuality. His most recent book is Show Sold Separately: Promos, Spoilers, and Other Media Paratexts (NYU Press, 2010), though he has also written Television Entertainment (Routledge, 2008) and Watching With The Simpsons: Television, Parody, and Intertextuality (Routledge, 2006), and is co-editor with Jeffrey P. Jones and Ethan Thompson of Satire TV: Politics and Comedy in the Post-Network Era (NYU Press, 2009), with Robin Andersen of Battleground: The Media (Greenwood, 2008), and with Cornel Sandvoss and C. Lee Harrington Fandom: Identities and Communities in a Mediated World</em>. He also blogs at The Extratextuals and Antenna: Responses to Media and Culture.

Don't Miss Transmedia, Hollywood Conference March 16

Transmedia, Hollywood: S/Telling the Story is a one-day public symposium exploring the role of transmedia franchises in today's entertainment industries. Transmedia, Hollywood turns the spotlight on media creators, producers and executives and places them in critical dialogue with top researchers from across a wide spectrum of film, media and cultural studies to provide an interdisciplinary summit for the free interchange of insights about how transmedia works and what it means. Co-hosted by Denise Mann and Henry Jenkins, from UCLA and USC, two of the most prominent film schools and research centers in Los Angeles, Transmedia, Hollywood will take place Tuesday, March 16, 2010, on the eve of the annual Society of Cinema & Media Studies conference, the field's most distinguished gathering of film and media scholars and academics (March 17--21, 2010) in Los Angeles.

By coinciding with SCMS, Transmedia, Hollywood hopes to reach the widest possible scholarly audience and thus create a lasting impact in the field. It will give cinema and media scholars from around the world unprecedented access to top industry professionals and insight into their thinking and practices.

Mission

Transmedia, Hollywood: S/Telling the Story

As audiences followed stories as diverse as Heroes, Lost, Harry Potter, and Matrix, from one format to another--from traditional television series or films into comics, the Web, alternate reality or video games, toys and other merchandise--Hollywood quickly adopted the academic term "transmedia" and began plastering it above office doors to describe this latest cultural phenomenon. This is not to say that convergent culture and transmedia storytelling are new concepts; instead, the emergence of convergence can be traced to the 19th century when a Barnum and Bailey-style mode of entertainment first took hold, maturing in the mid-1950s with Walt Disney's visionary multi-platform, cross-promotional, merchandising extravaganza known as Disneyland.

Since then, Hollywood has created countless new transmedia titles, everything from Batman to Star Wars - an evolution only accelerated by the advent of digital convergence. While transmedia, in one way, vindicates the logic of the integrated media conglomerate and activates the synergies long hoped for by the captains of industry in charge of Hollywood's six big media groups, it may also prove to be more than they bargained for. Engaged, "lean-forward" consumers--coveted by advertisers and entertainers alike--are not content simply to watch traditional media but rather, they produce their own videos, remix other people's work, seek out those who share their interests, forging concordances and wiki's, fan fiction, and various forms of interactivity that are still in their infancy and that corporate Hollywood is just beginning to explore. Copyright law, guild rules, and the conventions of audience quantification are frequently operating at cross-purposes with these new, expansive sets of cultural-industrial practices. As the demise of the music industry shows, active audiences and technological advances can create an explosive combination, powerful enough to bring down an entire industry. The entertainment industry wants to embrace this new, active consumer while ensuring its own survival by seeking to recreate familiar rules of what is considered "valuable" and "entertainment" within traditional business models.

Transmedia, Hollywood turns the spotlight on media creators, producers and executives and places them in critical dialogue with top researchers from across a wide spectrum of film, media and cultural studies to provide an interdisciplinary summit for the free interchange of insights about how transmedia works and what it means.

Schedule

Tuesday, March 16, 2010

9:15--9:45 am

Registration

9:45--10:00 am

Welcome and Opening Remarks

Denise Mann, Associate Professor, Producers Program, UCLA School of Theater, Film and Television

Henry Jenkins, Provost's Professor of Communication, Journalism and Cinematic Arts, Annenberg School of Communication, USC

10:00--11:50 AM

Panel 1: "Reconfiguring Entertainment"

This panel brings together visionaries, people who think deeply about our experiences of play, fun, and entertainment, people whose expertise is rooted in a range of media (games, comics, film, television) to think about the future of entertainment as a concept. Transmedia designers often use the term, "mythologies," to describe the kinds of information rich environment they seek to build up around media franchise and deploy the term, "Bibles," to describe the accumulated plans for the unfolding of that serial narrative. Both of these terms link contemporary entertainment back to a much older tradition. So, are we simply talking about a largely timeless practice of storytelling as it gets relayed through new channels and platforms? Or are we seeing the emergence of new modes of expression, new kinds of experiences, which are only possible within a converged media landscape? What does it mean to have "fun" in the early 21st century and will this concept mean something different a decade from now? In what ways will the desire to produce and consume such experiences reconfigure the entertainment industry or conversely, how will the consolidation of media ownership generate or constrain new forms of popular culture? What models of media production, distribution, and consumption are implied by these future visions of entertainment?

Moderator: Henry Jenkins

Panelists: Mimi Ito, Associate Researcher, University of California Humanities Research Institute (Engineering Play: A Cultural History of Children's Software; Hanging Out, Messing Around, and Geeking Out: Kids Living and Learning With New Media; Personal, Portable, Pedestrian: Mobile Phones in Japanese Life)

Diane Nelson, President, DC Entertainment

Nils Peyron, Executive Vice President and Managing Partner, Blind Winks Productions

Richard Lemarchand, Lead Designer, Naughty Dog Software (Uncharted: Drake's Fortune; Uncharted 2: Among Thieves)

Jonathan Taplin, Professor, Annenberg School for Communication and Journalism, University of Southern California; CEO, Intertainer.

John Underkoffler, Oblong, G-Speak (Technical Advisor for Iron Man, Aeon Flux, Hulk, Taken, and Minority Report)

12:00--1:50 PM

Panel 2: "ARG: This is Not a Game.... But is it Always a Promotion?"

Using a collective intelligence model disguised as play, Alternate reality games, or ARGs, give any individual with a computer a means of problem-solving anything from global warming to the true meaning of the Dharma Institute conspiracy. ARGs also give instant "geek cred" to marketers from stuffy firms like Microsoft and McDonalds tasked with selling consumer goods to the Millennials. Are these elaborate scavenger hunts, which send players down an endless series of rabbit-holes in search of clues, teaching them how to think collectively or are they simply the latest in a long series of promotional tools designed to sell products to tech-savvy consumers? Unlike regular computer games, ARGS engage a multitude of players using a multitude of new technologies and social media formats--sending clues via Web sites, email, or just as likely, by means of an old-fashioned phone booth in some dusty, small town in Texas. For ARG creators, the new entertainment format represents rich, new storytelling opportunities, according to Joe DiNunzio, CEO of 42 Entertainment (AI, Halo 2, Pirates of the Caribbean: Dead Man's Chest). However, for the big six media groups, the primary purpose of ARGs is promotional--a new-fangled way of selling Spielberg's AI (The Beast), WB's Dark Knight, Microsoft's Halo 2 (ilovebee's), or ABC's Lost (The Lost Experience). In other words, are ARGs simply a novel new way for the big six media groups to prompt several million avid fans to start beating the promotional drum on behalf of their favorite movie, TV series, or computer game or do they represent a new way of harnessing revolutionary thinking? In this panel, ARG creators, entertainment think-tank consultants, and media scholars will debate the social vs. commercial utilities associated with this latest form of social engagement.

Moderator: Denise Mann

Panelists: Ivan Askwith, Director of Strategy, Big Spaceship (clients include NBC, A&E, HBO, EPIX, Second Life, and Wrigley)

Will Brooker, Associate Professor, Kingston University, UK (Star Wars; Alice's Adventures: Lewis Carroll in Popular Culture; The Bladerunner Experience; Using the Force; Batman Unmasked)

Steve Peters and Maureen McHugh, Founding Partners, No Mimes Media (Watchmen, The Dark Knight, Nine Inch Nails, Pirates of the Caribbean II)

Jordan Weisman, Founder, Smith & Tinker (The Beast, I Love Bees, Year Zero)

2:00--3:00 PM

Lunch Break

3:00--4:50 PM

Panel 3: "Designing Transmedia Worlds"

Transmedia entertainment relies as much on world-building as it does on traditional storytelling. Transmedia practices use the audience's fascination with exploring its richly detailed world (and its attendant mythology) to motivate their activities as they seek out and engage with content which has been dispersed across the media landscape. Recent projects, such as Cloverfield, True Blood, and District 9, have relied on transmedia strategies to generate audience interest in previously unknown fictional universes, often combining promotional and expositional functions. Derek Johnson has argued that these fictional worlds are "over-designed," involving much greater details in their conceptual phase than can be exploited through a single film or television series. This "overdesign" emergences through new kinds of collaborations between artists working both for the "mother ship," the primary franchise, and those working on media extensions, whether games, websites, "viral" videos, even park benches. In this new system, art directors and script writers end up working together in new ways as they build up credible worlds and manage complex continuities of information. What does it mean to talk about fictional worlds? How has this altered the processes behind conceptualizing, producing, and promoting media texts? What new skills are emerging as production people learn to introduce, refine, and expand these worlds through each installment of serial media texts? And how do they manage audience expectations that they will continue to learn something more about the world in each new text they consume? What does each media platform contribute to the exploration and elaboration of such worlds?

Moderator: Henry Jenkins

Panelists: David Bisbin, Art Director/Production Designer (Twilight, New Moon, The Day the Earth Stood Still, Drug Store Cowboy)

Danny Bilson, THQ (The Rocketeer, Medal of Honor, The Flash, The Sentinel)

Derek Johnson, Assistant Professor, University of North Texas

R. Eric Lieb, Partner in BlackLight Media; Former Editor-in-Chief, Atomic Comics; Former Director of Development, Fox Atomic (Jennifer's Body; I Love You Beth Cooper; 28 Weeks Later)

Laeta Kalogridis, Screenwriter (Shutter Island, Night Watch, Lara Croft: Tomb Raider, Battle Angel); Executive Producer (Birds of Prey, Bionic Woman)

Marti Noxon, Executive Producer/Writer (Buffy the Vampire Slayer; Prison Break; Grey's Anatomy; Mad Men)

Louisa Stein, Head of TV/Film Critical Studies Program, San Diego State University (Limits: New Media, Genre and Fan Texts; Watching Teen TV: Text and Culture)

5:00--6:50 PM

Panel 4: "Who Let the Fans In?: 'Next-Gen Digi-Marketing'"

Most Hollywood marketing campaigns remain overly reliant on expensive broadcast television commercials to reach a large cross-section of the audience despite growing evidence that avid fans are capable of generating powerful word of mouth. In the decade since The Blair Witch Project's website became a model for engaging a core audience by creating awareness online, a new generation of marketing executives has emerged, challenging the effectiveness of top-down strategies and advocating "bottom-up," social media marketing. By fusing storytelling and marketing--ranging from ABC's low-tech, user-generated aesthetic in "Lost Untangled" to Crispin, Porter + Bogusky's polished, eye-candy approach to selling Sprite in its "sublymonal advertising" campaign--this next generation of web marketers has upended previous notions about where content ends and the ad begins. Having grown up reading Watchman comics, playing Sims, and surfing the Web for like-minded members of their consumer tribe, these new media professionals come armed with the knowledge of what it means to be a fan; as a result, they are refashioning the processes and structures that inform the relationship between audience members and the culture industry--forcing today's media conglomerates to adapt to the new realities of the cultural-industrial complex while also ensuring their own survival. Gen-Y consumers' sophisticated understanding of, but less contentious relationship with brand marketing, invites today's media marketers to embrace a revolutionary mode of selling that may impact copyright law, guild agreements, professional standards, and the global labor market. What is the future of entertainment? Will the Internet be run by top-down mid-media corporate owners or bottom-up Web-bloggers or some yet to be realized combination of both?

Moderator: Denise Mann

Panelists: Emmanuelle Borde, Senior Vice-President, Digital Marketing, Sony Imageworks Interactive (digital campaigns for Spiderman, 2012, Crouching Tiger/Hidden Dragon)

John Caldwell, Professor, UCLA Department of Film, TV, Digital Media (Production Studies: Cultural Studies of Film/Television Work Worlds; Production Culture: Industrial Reflexivity and Critical Practice in Film/Television; New Media: Theories and Practices of Digitextuality; Televisuality: Style, Crisis, and Authority in American Television)

Alan Friel, Partner, Wildman, Harrold, Allen & Dixon LLP

John Hegeman, Chief Marketing Office, New Regency Productions (marketing campaigns for Saw 1 & 2, Crash at Lionsgate; The Blair Witch Project at Artisan)

Roberta Pearson, Professor, University of Nottingham (Reading Lost; Cult Television; The Many Lives of Batman: Critical Approaches)

Steve Wax, Co-founder and Managing Partner, Campfire (HBO's True Blood, Audi's The Art of the Heist; Discovery Channel's Shark Week marketing adventure, Frenzied Waters).

7:00 PM

Reception

Lobby, USC Cinematic Arts Complex

Location

Ray Stark Family Theatre, SCA 108, USC Cinematic Arts Complex, Los Angeles http://cinema.usc.edu/assets/047/10153.pdf

Registration

Faculty/Students:

Event is free for faculty and students of accredited institutions. Registration includes conference badge and continental breakfast. Valid university I.D. is required for admission.

General Public:

Tickets for the general public are $25. Registration includes conference badge and continental breakfast.

To register and for more information, please go to: www.tft.ucla.edu/transmedia-conference

Meeting of Minds: Cross-Generational Conversations About Digital Ethics (Part Two)

You found that adults and teens had different understandings of the identity play which occurs online. Where do these differences come from?

GOODPLAY: In the dialogues, we asked what the participants saw as acceptable, and what they viewed as the risks and benefits of experimenting with and exploring one's identity online. Both adults and teens cited the ability to test out an "ideal self" as one of the primary benefits of online identity play. The two groups also identified common risks associated with identity play, such as not being true to yourself or becoming disconnected from your offline self.

However, as you note, we did observe differences between adults and teens in their attitudes toward online identity play. In addition to testing out an ideal self, teens mentioned the opportunity to recreate themselves online. Adults, on the other hand, were more likely to celebrate the ability to accentuate existing aspects of their personality. To make sense of this difference, we consider the fact that adolescence is generally regarded as a critical period for identity formation. Adolescents begin for the first time to ask themselves: "Who am I?" While this question is never answered once and for all, identity tends to become more stable as people leave adolescence and enter adulthood. Therefore, it's perhaps not surprising that the adult participants focused on minor alterations of existing identity elements, whereas teens considered more dramatic self-transformations.

With respect to the perceived risks of online identity play, teens focused to a greater degree than adults on the danger of developing relationships on a false or inauthentic basis. Again, this finding isn't surprising if we consider its developmental underpinnings. Interpersonal relationships become central during adolescence; it's in the context of reciprocal, trusting relationships that adolescents explore their identities. The feedback they receive from friends plays an important role in their decisions to highlight certain personal attributes and hide others. It's likely due to the centrality of peer relationships that our teen participants were more concerned than the adults about building inauthentic friendships online.

Some have argued that the emerging generation cares much less about privacy than preceding generations. Did your research bear out this oft-cited claim?

GOODPLAY: To a certain extent, yes. We found that teens are generally more comfortable sharing their lives online than adults. Teen participants had considerably more to say than adults about the benefits of sharing personal information with others online. Teens discussed the opportunities that the Internet affords them to express themselves freely, to get things off their chests, and to learn about friends and have their friends learn about them. In contrast, adults focused to a greater degree on the privacy concerns related to such self-disclosure. That's not to say that teens didn't express any concern about their privacy online. On the contrary, they were quite clear about their desire for privacy from adults!

How so?

Well, consider this quote from one teen participant: "Let me make it clear, for me Facebook is for socialising with my friends and expanding my friend circle and when my parents add me as a friend it really pisses me off so when my dad joined Facebook and added me as a friend I rejected his request that instance because I knew he was doing that to keep a check on me. for Gods sake!!! Parents should let us have our own privacy and not meddle in between as it may hinder the relationship we share." All joking aside, what sentiments like this point to is that teens aren't unaware of privacy issues, they simply have different norms when it comes to negotiating them.

Youth are often described as "the Napster generation" and accused of having little respect for intellectual property. What did you discover about the way adults and youth thought about attribution and authorship?

COMMON SENSE MEDIA: This question is interesting because both youth and adults identified how difficult it was to know what constitutes "best practice" given that the norms of the industry are in flux and because of the varying messages that artists convey to the public about how to buy their albums and from where. For instance, there are bands who have allowed customers to download their albums for the amount the customer believes is appropriate, while other bands abhor this practice.

GLOBAL KIDS: We saw both teens and adults actually call for new business models that addressed problems with downloading and made sure that authors got their fair share, while at the same time a majority of youth indeed admitted to downloading, with some being conflicted and some not about doing so. On the other hand, teens seemed quite adamant about both wanting attribution for their own work and about the importance of giving attribution to others when relevant, likely because they're creating more online remixes/mash-ups etc. than adults.

GOODPLAY: Interestingly, while a lot of teens were adamant about wanting attribution for their own work and giving attribution to others, fewer seemed to connect this to the issue of illegal downloading. When they did talk about the negative aspects of illegal downloading, they mostly worried about the negative consequences to themselves rather than the potential negative effects for the artists.

You cite one young person as saying, "the internet is a way for people to do what they want without getting in trouble." How characteristic is this of the attitudes displayed by young people in these conversations?

GLOBAL KIDS: Well, I think it's definitely representative of a certain subset of teens, though certainly not a dominant perspective. As we watched the dialogues progress and then conducted analysis of who said what, we noticed that the youth involved stratified into certain categories of thinking with regards to ethics, some that were more advanced and others less so, as GoodPlay mentioned above. We felt it was important to highlight that this sort of "do what you want without consequence" sort of thinking is indeed there, especially for teens on the younger end of the spectrum. We didn't want to be alarmist when sharing our results, as there's been plenty of alarmist rhetoric out there about young people's participation online, but rather be realistic about the views that exist and the resulting need for adult involvement in these conversations.

What insights did you get from this research which might inform the decisions made by parents? by educators?

COMMON SENSE MEDIA: I think that the biggest takeaway was that adults and teens are truly able to participate in meaningful dialogue about some of the tougher issues that emerge about life online if there's an honest and open setting to do so. Dialogues like these could be tailored to a variety of settings and could focus on a wide array of issues that might be specific to local needs in a given community. There are a lot of easy to use online tools (out of the box social networks like Ning, free forum and Listserv services, etc.) out there that can allow educators and youth workers to run online dialogues with their school communities during the school year. Increased dialogue online between teens and adults is not only important because the two groups generally inhabit the digital world in very different ways right now, but also because adults provide important guidance in terms of the ethical development of young people. Adults have always played this role in kids' lives and the more they are educated about talking about the digital aspects of their kids' lives the better.

GLOBAL KIDS: It's also important to note that this kind of cross-generational dialogue doesn't just need to happen online. We found that there are some real advantages to an online context, like a changed power dynamic where youth might feel more confident sharing openly. However, we know that having face to face conversations about these issues is critical whether it's in the home, in classrooms, in afterschool spaces or in other sorts of youth groups.

GOODPLAY: Actually, Henry, the recent collaboration between your NML team and the GoodPlay team is a great example of a school-based initiative aimed at promoting these types of conversations between adults and youth. The curricular activities that we created together - called Our Space: Being a Responsible Citizen of the Digital World - attempt to engage high school students in a thoughtful examination of the ethical issues that arise online. We hope that these activities will be an effective way for teachers to enter into conversations with youth and scaffold their ethical thinking.

COMMON SENSE MEDIA And by bringing parents into the conversation we can strengthen home-school partnerships to help young people navigate the ethical challenges of the digital world. With the aging down of online life, it's become imperative to begin these conversations in middle school and so we are working in collaboration with the GoodPlay Project to create a 5th-8th grade digital citizenship curriculum - Digital Literacy: Citizenship in a Connected Culture Check back at www.commonsense.org in late Spring for more information and access to these materials.

Katie Davis is a Project Specialist on several research projects led by Dr. Howard Gardner at Project Zero, including the GoodPlay Project, the Developing Minds and Digital Media Project, and the Trust and Trustworthiness Project. She is also an advanced doctoral student in Human Development and Education at Harvard Graduate School of Education. In recent work, she conducted a study investigating how girls in late adolescence and emerging adulthood use blogging as a way to express and explore their identities. For the Focus Dialogues, Katie and Carrie James, a Research Director and Principal Investigator at Project Zero, developed the framework that informed the dialogues, developed dialogue prompts, and synthesized findings.

Shira Lee Katz is the Digital Media Project Manager at Common Sense Media, where she manages the research and creation of a forthcoming Digital Citizenship curriculum for 5th-8th grade students. She is also a key point person for the Digital Media & Learning grantee network funded by The MacArthur Foundation. Shira holds a doctorate in Human Development and Psychology from Harvard Graduate School of Education. For the Focus Dialogues, Shira and Linda Burch, Common Sense Media's Chief Education and Strategy Officer, co-conceptualized the project, developed dialogue prompts, recruited adult participants, and produced the final report.

Rafi Santo is a Senior Program Associate in the Online Leadership Program at Global Kids, Inc. Rafi specializes in the design and implementation of educational technology projects and has done work as varied as online youth dialogues, youth advisories focused around digital media, social media civic engagement programs and youth leadership development and peer education in virtual worlds. He has collaborated on projects with many organizations and with MacArthur Foundation Digital Media and Learning grantees to strengthen their initiatives through youth voices and perspectives. Rafi has over 10 years of experience in youth development and education. For the Focus Dialogues, Rafi and Barry Joseph, Director of Global Kids' Online Leadership Program, conceptualized the project, developed dialogue prompts, recruited teen participants, housed and monitored the dialogues on their website, a wrote the final report.

Meeting of Minds: Cross-Generational Conversations About Digital Ethics (Part One)

Earlier this year, Common Sense Media, Global Kids, and the Good Play Project, three highly regarded groups, each working in different ways to promote the new media literacies, issued a report, Meeting of Minds: Cross-Generational Conversations About the Ethics of Digital Life, which summarized their collaborative efforts to get adults and youth discussing some core issues of online ethics. All three groups were active presences during the recent Diversifying Participation conference hosted last week by the MacArthur Foundation. I very much wanted to share the thinking behind the report with my readers and am happy today to offer you some insights from the three groups involved. I have long believed in the importance of opening chains of communication across the generations around the uncertainities we face in the digital era. I modeled what such a conversation might look like between parent and child in an essay I wrote with my son on Buffy the Vampire Slayer for Fans, Bloggers, and Gamers, and I published a study guide for adults and youth to conduct conversations in the wake of Columbine which appeared in the Spring 2003 issue of Telemedium (now the Journal of Media Literacy).

In some ways, such conversations may be easiest to frame between adults and youth who are not directly related, since it gets us out of the raw emotions which often surround adolescence within the family space, but it is also very important for parents to have frank exchanges with their children about their values, their concerns, and their experiences with digital media. I've sometimes said in the past that young people do not need adults "snooping over their shoulders," they need them "watching their backs." By this, I mean that we often reduce such issues to questions of "monitoring' youth activity (with or without their knowledge) and we really should be creating channels of communication. The news this week that a Pennsylvania school had installed spyware on their school-issued laptops and were watching what teens did outside of school is a demonstration of what happens when adults rely on surveillance rather than conversation to shape youth behavior. None of us know for sure the best course of action in confronting some of the new situations which emerge in this still evolving space. Young people deserve our best wisdom as adults, but they also deserve our respect and trust, as they try to develop their own ways in life.

I am really excited to see what these three groups have been able to accomplish using online forums as a tool for getting adults and youth to reflect more deeply about their relations to the digital realm.

Can you describe each of the three groups and some of your previous work in this area? Why did you decide to develop a collaborative project together and what did you each bring to the collaboration?

GLOBAL KIDS: Sure. For us at Global Kids, this project was in many ways a continuation of work we've been doing for almost ten years to promote youth voices about important social and global issues. We began youth projects that used online dialogues to do this as early as 2001, when we ran E.A. 911, short for "Everything After September 11th", an online dialogue that took place six months after 9/11 where youth from around the world came together to talk about the impact of the attacks. We continued for years running youth dialogues on current events with a project called Newz Crew, a collaboration with PBS's News Hour.

The Focus Dialogues, which formed the basis for the Meeting of Minds report, were born out of the desire to bring youth voice to the emerging conversation about how new media are changing kids' lives. We held the first round of the dialogues, which were teen only, back in 2007, and we heard pretty forcefully from the participating teens that adults were checked out when it came to providing guidance in this area, which prompted us to take a cross-generational approach for the next round of dialogues. We were already familiar with GoodPlay's work on ethics online as well as Common Sense Media's work with parents, and it just seemed natural to reach out to them as collaborators.

GOODPLAY: For our part, we welcomed the opportunity to incorporate some of our research methods into this exciting initiative. Since 2006, with the support of the MacArthur Foundation, the GoodPlay team has been studying young people's understanding of the ethical dimensions of their online activities. In the first phase of our study, we conducted in-depth interviews with over 60 young people, ages 15-25, who were living in the Greater Boston area. In these interviews, we posed hypothetical ethical dilemmas involving digital media and asked participants how they would respond if confronted with a similar situation.

For the Focus Dialogues, we decided to adapt some of these hypothetical dilemmas and present them as points of discussion. We also identified several compelling quotes from our interviews in which youth participants expressed various opinions about the boundaries of acceptable behavior in online contexts. In total, we created 2-3 prompts for each of the five issues that we believe to be ethically charged in the new digital media:

  • identity (When does identity play cross over into deception?),
  • privacy (What are the boundaries of sharing information about oneself and others online?),
  • ownership/authorship (How has the act of creation been altered by digital media and with what effects on claims to ownership and authorship?),
  • credibility (How do people signal their trustworthiness online and judge the trustworthiness of others?),
  • participation (In a context of rapidly forming and disintegrating communities, how are norms of behavior established, maintained, and respected online?).

Each day, dialogue participants were presented with a prompt relating to one of these five ethical issues and asked to respond in a discussion thread. This approach generated some rich conversations between teens and adults.

COMMON SENSE MEDIA : As a non-profit, we were founded on the principle that dialogue among parents, teachers, and students is the way forward! One way we encourage discussion across the generations is by asking all parties to use our online ratings and reviews of movies, books, websites, and music, and to write reviews of their own. We have also conducted quantitative research about the attitudes towards media of adults and children, including a recent national poll examining hi-tech cheating with more than 2000 teens and parents. The dialogues were a creative, new way to conduct research and foster dialogue and we welcomed the chance to collaborate with Global Kids and GoodPlay on the project.

We knew the dialogues would inform our parent resources, policy work, and educational programs. We are in fact in the midst of creating a Digital Literacy and Citizenship curriculum for 5th-8th grade students that focuses on empowering kids to harness the power of digital technology responsibly. The curriculum, grounded in the research of the GoodPlay Project, is meant to be fun and engaging, and challenges kids to think critically about the perils and possibilities of life online. These dialogues and other focus groups and pilot research that we are conducting across the country all serve to inform this curriculum, which takes a whole community approach to engaging parents, teachers, and students in learning. As with GoodPlay, our work on digital citizenship is also supported in large part by the MacArthur Foundation.

Your key finding in the press release you've issued is that youth often lack access to valuable adult guidance in their online lives. Many have assumed that youth who are "digital natives" who do not necessarily need or appreciate adult interference. How do you respond to that argument?

GLOBAL KIDS: I think that there are a lot of ways that the digital natives argument has become more complicated and has shifted as the years have gone on. Just as people have realized that not all youth are equal in terms of technological access or the kinds of online participation they're exposed to, there's also been a growing awareness that there are many different aspects to what it means to be digitally fluent. For us, this doesn't just mean having digital skills, but also engaging online as a digital citizen. A teen might be a technological whiz and seem completely at home within complex games, but if he or she is regularly cheating new players out of virtual cash while playing those games, that's problematic. Digital skills and fluency can't exist in a vacuum, there has to be a values component to this conversation.

COMMON SENSE MEDIA: In that respect, even adults who aren't very technologically savvy can add a lot to their kids' understanding of digital life. After all, kids may possess great technology know-how, but parents and teachers have a lot of wisdom and experience grappling with "life" issues like privacy and community. At the same time, there are some distinctly new ethical challenges (that the GoodPlay Project outlines so well in its white paper) that adults should understand, many of which we address in the report. Given that adults and teens bring different prior knowledge and life experience to the online space, we believe that the conversation and subsequent learning around these issues is a two-way street. Right now the online space is seen very much as a peer dominated space in which teens talk and interact mostly with one another. In most cases, it is even looked down upon for adults to have contact with teens online. We believe that the more dialogue and mentoring that adults and teens can have online - as long as it is monitored and safe - the better.

Describe for us the process of getting adults and young people engaged in an honest exchange about ethics and digital culture. Did you learn things here that would be helpful for other groups seeking to replicate this process at a local level?

COMMON SENSE MEDIA AND GLOBAL KIDS: In terms of activity in the dialogues, we were surprised that teens participated more readily than adults, on average, especially since we saw two adults sign up for every teen that did. We chalked up the participation differences to the fact that we had a lot of youth in the dialogues that were pretty involved in online communities and were used to sharing their views online from both a social as well as technological perspective. Adults overall were a little more hesitant and some had trouble navigating the technology, and we also got the sense that many were parents that had less experience with forum based discussions and didn't realize that they actually had to build in time to participate fully.

There was a learning curve involved for some adults in terms of using an online environment, and that should certainly be taken into account for people looking to start similar exchanges in their communities. At the same time, the kind of youth engagement we saw was incredible, and we think there's something to be said for that. So often it's hard for adults to engage in dialogue about touchy issues with kids, but we found that online we saw very active sharing from the youth side.

Importantly, despite some of the differences that we observed between the two groups, it seemed that both generally saw the gray ethical areas for what they were. Adults overall did not seem too didactic or disrespectful of teens' opinions and teens generally seemed to appreciate adults' point of view. The interaction in many ways was characterized more by a kind of mutual exchange reminiscent of peers than the sort of stereotypical "parent yells at kid/kid storms off to their room" arguments that can come up when discussing difficult topics. We think that part of why this happened was that the whole interaction was framed from the beginning as a dialogue between groups, which is rare for adult/youth interactions. There's probably some lesson there for those that want to run online dialogues themselves. Both sides need to be respected and valued from the outset for this kind of exchange to work.

You report that teens are more likely to engage in moral thinking than ethical thinking. Can you explain the distinction you are drawing and what your findings were?

GOODPLAY: The distinction we make between moral and ethical thinking has its roots in the different roles and relationships that individuals experience. Moral thinking arises in the context of interpersonal relationships, such as the relationship between close friends or between a parent and child. It is perhaps most simply conceived of as "Golden Rule thinking" - treat others how you would want them to treat you. In contrast, ethical thinking requires a more abstract, disinterested frame of mind. Specific forms of ethical thinking include reflection on roles and responsibilities in online spaces; perspective taking - or the ability to take the standpoints of multiple stakeholders in an online context; and consideration of community-level benefits or harms associated with different courses of action online.

In the Focus dialogues, we found relatively few instances of either moral or ethical thinking among teens, although there were some notable exceptions. For the most part, teen participants demonstrated what we call consequence-based thinking, since they tended to focus on how each scenario would affect them personally. For instance, when participants were considering the pros and cons of illegal music downloading, they were more likely to discuss such personally relevant factors as expense, convenience, and the risk of getting caught. Less frequent were references to the potential effects on other interested parties, such as artists and music companies.

Katie Davis is a Project Specialist on several research projects led by Dr. Howard Gardner at Project Zero, including the GoodPlay Project, the Developing Minds and Digital Media Project, and the Trust and Trustworthiness Project. She is also an advanced doctoral student in Human Development and Education at Harvard Graduate School of Education. In recent work, she conducted a study investigating how girls in late adolescence and emerging adulthood use blogging as a way to express and explore their identities. For the Focus Dialogues, Katie and Carrie James, a Research Director and Principal Investigator at Project Zero, developed the framework that informed the dialogues, developed dialogue prompts, and synthesized findings.

Shira Lee Katz is the Digital Media Project Manager at Common Sense Media, where she manages the research and creation of a forthcoming Digital Citizenship curriculum for 5th-8th grade students. She is also a key point person for the Digital Media & Learning grantee network funded by The MacArthur Foundation. Shira holds a doctorate in Human Development and Psychology from Harvard Graduate School of Education. For the Focus Dialogues, Shira and Linda Burch, Common Sense Media's Chief Education and Strategy Officer, co-conceptualized the project, developed dialogue prompts, recruited adult participants, and produced the final report.

Rafi Santo is a Senior Program Associate in the Online Leadership Program at Global Kids, Inc. Rafi specializes in the design and implementation of educational technology projects and has done work as varied as online youth dialogues, youth advisories focused around digital media, social media civic engagement programs and youth leadership development and peer education in virtual worlds. He has collaborated on projects with many organizations and with MacArthur Foundation Digital Media and Learning grantees to strengthen their initiatives through youth voices and perspectives. Rafi has over 10 years of experience in youth development and education. For the Focus Dialogues, Rafi and Barry Joseph, Director of Global Kids' Online Leadership Program, conceptualized the project, developed dialogue prompts, recruited teen participants, housed and monitored the dialogues on their website, a wrote the final report.

Reblog this post [with Zemanta]

Camille Bacon-Smith and Henry Jenkins at Gaylaxicon 1992 (Part Two)

Transcript of a panel discussion between Henry Jenkins and Camille Bacon-Smith, moderated by Shoshanna, at Gaylaxicon 92, a science fiction convention by and for gay fandom and its friends, on 18 July 1992. At that time Henry was about to publish Textual Poachers: Television Fans and Participatory Culture (Routledge, 1992); Camille had published Enterprising Women: Television Fandom and Popular Culture (U. of Penn. Press, 1992). Shoshanna is a fan. All fans identified here are identified with the name/pseud they requested. Shoshanna: I wanted to ask you guys to bring this back to media fandom a bit, and talk about the ways that you see media fans doing something different, and what--since the title of this is "The sociology of media fandom"--how do fans behave that's not the way Lucasfilm behaves? If you find that interesting. And where do you think that comes from?

Camille: Well, first... I don't do sociology, I do anthropology. It's a little bit different. But that's okay, because that's what we called this panel anyway. So if there's any sociologists out there who are sitting there saying, "That's not sociology," I know that.

NB: That's another territorial battle in itself.

Camille: Yes, it is.

Henry: I'd say we poach right across that one and keep going...

Shoshanna: And we're not going to fight that one.

Camille: It's hard for me to say because one of the things that I really feel strongly about is that media fans are doing something, in a particular way, that is a folk process that goes on in all kinds of ways, for all kinds of things, everywhere all around the world. The problem we have is that we tend to think that what happens in straight white male America is the norm. In fact, it is the exception. And what women in media fandom, what the guys who come into media fandom, are doing is what everybody else all over the world is doing. They are taking the items of their culture, they are recombining them, remanufacturing them... The notion of originality has to do with how well you can represent the norm, what you can bring to the aesthetic conventions of what you already hold dear. The important thing is not to write a slash story that's completely different from every other slash story. This would be a total waste of effort. No one would want to read it. The point is, you want to write the slash story that is the best slash story because it does what everybody else does, better. It does the same theme, but does it with a little more insight. Or even with the same amount of insight as this other story you liked. Or you're recombining this element instead of that element. But this whole notion that you have to be different to be good is different from--it's what we think of as high art, but it's different from the way most of the world conducts its art.

Henry: If I could follow up on that... The other thing that I think is radically different is the economic relations involved in fandom. What excites me is the degree to which fandom is really based on the communal notion that you have something that you want to share with the community, not you have something you want to make a profit off of. And fandom at its best is when fans... The circuit is a good example of this. Things are distributed at cost. Ideally, zine publishing as it started was a matter of, I will charge you what it cost to produce the zine, with maybe enough more to let me start up the next zine. You're not profiteering off of zine publishing. The fan filk clubs trade tapes back and forth. The fan video artists make, you know, "Send me a tape and I'll give you a copy of my videos." I see some danger of that changing, and I'm a little concerned at the advent of semi-pro filk organizations that publish conglomerate filk, or at some of the new conglomerates of zine publishing that are just sucking in zines and selling them, and there's now a middleman between the writer and the reader. What I like about fandom is that, unlike in professional publishing, the writer and the reader actually have something to say to each other. I write a letter to a zine editor and say, "I'd like to read your zine." She sends it back to me. I write back and say, "That was a great story. I really liked this, this, and this." That creates a channel in which the reader can become a writer, the writer is always a reader, the roles are not as rigidly bound up apart from each other, and that sense of possessiveness and profiteering is absent, in favor of a sense of community, of sharing, of giving back. You write your stories to be read by your friends, you don't write them to be read by your customers, and I think that that is something that's really important about fandom, and very different from the notions of intellectual properties that we've been talking about, in corporate America.

Camille: And again, much like the rest of the world has conducted its art since time began.

Henry: Absolutely.

BT: [mostly unintelligible; then:] ...having their [i.e. fans'] own community, partly because no one else wants to be in it [Laughter] and partly because it's something that's theirs and they don't want other people in it. So fans become possessive about some of the academic interest in the community.

<

em>Shoshanna: I would suggest that it's not just possessive, it's defensive. Because we've seen so many Newsweek magazine articles that begin, "Hang on! You're being beamed to one of those weirdo Trekkie cons!" And there's a sense of being made fun of. It's very exciting for me to be up here sitting on this panel between two academic authors who are not making fun of us. And that's because they are us.

Camille: Oh, I saw the first review of my book. It was written by a literary scholar, and the funny thing was, several of the people who brought this to my attention laughed and said, it doesn't look like he even quite knows what anthropology is. But his positive evaluation of the book, and he really thought this was a positive evaluation of the book, was that when he started reading this book he thought these people were really really weird. And I was sufficiently persuasive that by the end he didn't think they were quite as weird as he had when he started. And it's like, wait a minute. Wait a minute. Back up. Read it over again. Read my lips, you know? You're weird.

Henry: I talk in the book some about this policing of boundaries. There are these stereotypes out there. And I've had the same sets of experiences, where in the academic community they read it and say, you took a subject that I thought was indefensible, you took a subject that... I thought I could not be made sympathetic with these people at all, and I started to understand where they were coming from. And that to me is powerful praise, because that's the fight we're fighting out here. The mundane world does not get it. It simply does not get what fandom's about, and it needs to be explained to them. Once it's explained, I think there's not the hostility, maybe, as much. There's a certain fear... slash provokes its own anxieties within the homophobia of the culture we live in, there's a certain fear about women writing their own stories about men--that spooks the daylights out of a lot of men in our society--but the notion of, once you start thinking intelligently about what's going on here, one can change. But fandom is defensive, for very good reasons.

Camille: But you don't want those guys poking around in your dresser drawers.

NB: You can answer this question, or not answer this question, because this particular fan convention is a Gay-laxicon, and... I've read countless analyses of how the straight mundane community reacts to fandom, or media fandom or what have you, and I've gotten varied reactions from people in the--when I say "gay," I mean gay, lesbian, bisexual, trisexual, whatever--I've gotten varied responses from people within the gay community. Depending on which parts... I mean, anything from politically correct lesbian feminists who say, why are you writing about all these men, to again, the breaking up of the notion that it's all a bunch of heterosexual... I mean, I am a fanzine editor, and I thought I was the only lesbian who liked to read and write male slash stories, until I met a whole bunch of other lesbians, and bisexuals and what have you, and met a couple of gay men. And so you've got a significant part of the gay community in this. And then there are gay men, a few, a minority, that like to write slash stories, and then other gay men who sit there and say, this is not realistic, or a man I talked to was saying, "Slash writers aren't writing about me," was one reaction I talked to somebody about. So I'd like to see whether you have any comments about, or what you would think about sociological, anthropological, what have you, about how all this impacts on the gay community, and gay fandom.

Camille: What I did when I was working on my book, particularly when I hit slash, was, my field, folklore, is overwhelmingly gay. It's overwhelmingly gay. So this may be one of the few fields in academia where heterosexual people are in the minority. And so it was very easy for me to just go to any number of my classmates and just, cold, slap a fanzine on their desk and say, tell me what you make of this. Generally speaking, the gay men thought it was hysterically funny, and there was this Professionals story called "Masquerade." [It's on the circuit.] When they hit "Masquerade," they would come back to me and they would say, "I've seen it." Not, "I've seen this story," but "I've seen this in real life. I have seen this dance," they would call it, this first-time dance. There were some stories that were totally ludicrous, and in fact one very dear friend, who is a gay man and who does write the stories, and in fact likes the most romantic, just to be authentically slash will deliberately put at least five impossible sexual acts into his stories. [Laughter.] And he called me up one day and he was devastated, because his library had just gotten in a copy of the Joy of Gay Sex and he discovered one of his impossible sexual acts was in fact possible. [Laughter.] So now he had to think up another one. I'm looking for a picture here, I can't find it... Because one of the things that--yes, I found it. However, one day... [She is getting ready to hold her book up; laughter.] Now this is not a wildly filthy picture I'm going to open this book up to. However, this picture came in one day and I showed it to one of my friends, and first his mouth dropped open. Then a couple of hours later, we were in the archives, he came back with a friend of his, and said, show him the picture. And his mouth dropped open. Now the thing is, that's the picture. [She holds it up. It's on page 185, for all you folks reading along; it's a TACS portrait of Doyle, shrouded in mist and gazing piercingly out at you, with his shirt and jacket open to show his chest and his trousers unzipped to show pubic hair but no genitalia. It originally appeared in Discovered in a Graveyard.] Now these are people who had no idea who this person was, but it sort of got them. The gay women that I showed it to had no interest in it at all; they thought that this was totally politically incorrectly stupid. And they basically said, you know, if I want to read men together, I'll read The Deerslayer; I don't have to read these, you know? And they would say to me, where are the stories about the two women? And I would say, I don't have any. Or I only have these, and I'd give them copies of this one fanzine that I had, and it would be, like, this thick, and it maybe had two pages [of female slash]. And they would say, well, I'm not interested in this anyway, and they'd put it aside [? unclear].

<

Henry: I could address your question. Your question poses a number of possible responses to me, all of which, I think, are important to raise. One is that one of the problems I've had with Joanna Russ and other writers who have written about slash--is that the question is often posed as, why do straight women want to write sex about gay men? And it became immediately clear to me, as I was doing this, exactly what you're saying: there are large numbers of lesbians and bisexual women in the slash community, and there needs to be a way to account for that pleasure. I'm not sure I fully address it, but at least I think it comes up in my book, with accounts that don't hinge on heterosexual fantasies, which I think some of the earlier accounts did pose a very heterocentrist conception of what is going on when people read and write slash. The second point I'd make, and I'm going three different directions here, is that I've shared this with David Halperin, a colleague of mine and a noted gay historian, and he became very excited and has written an essay comparing the myths of Gilgamesh and the Iliad to slash. [Laughter.] Because his work is about Greek sexuality, and his point was, the ancient Greeks went back and reread Homer, and the Greeks had a sexuality which was based on a much broader range of sexual object choices than present-day society--he doesn't like to use the word "homosexual," or "gay," because it's inappropriate historically--but same-sex relationships were quite regular. When they reread the Iliad , they slashed it, in effect. And there are lots of Greek manuscripts about Achilles and his charioteer, that Homer probably didn't read those relationships as lovers. But many of the Greeks did, and, in fact, began to rewrite it. So he sees slash as continuing with that, and there's now a great deal of excitement in the gay and lesbian studies community about it. And the third point I would make is more personal, which grows out of my own experience reading slash, as someone who had thought of himself in primarily heterosexual terms; I'm married, I have a son. But in the process of reading slash, I discovered that I was bi. I discovered something that was very important to me, that I really did take pleasure in this, that this fantasy really appealed to me, it opened me up to a variety of other types of experiences to think about, [to think about] my sexuality in very different terms. And I think that that process is potentially going on more large scale in our society right now. If you look at Penthouse Letters right now, for example, they've moved gradually over the ten years of porn reading that I've gone through from having ménage à trois scenarios that involved two men and one woman and the two men don't touch, to having the woman direct the men to suck each other off, to now there are now columns of gay scenarios, first-time stories, published for the predominantly straight readership of Penthouse, which are completely two gay men, or a gay man introducing a straight man to the experience of gay sex is what normally the scenario is. That's just a broadening of acceptance of this in the straight male community. And I think slash is part of--could potentially be part of that process of changing the homophobia in our society, or at least opening straight men to admit their own bisexuality, and to admit desires that they're not publicly allowed to express, the very desires that are repressed in the television narratives slash builds on.

Camille: I just wanted to add something that I thought was very interesting. I started my study in 1982. And what I found was that the representation of gay and bisexual women in particular increased dramatically in fandom after 1986, when Joanna Russ's article came out. [This article was published in two versions. One, aimed at non-fans and entitled "Pornography By Women, For Women, With Love," was in her collection of essays Magic Mommas, Trembling Sisters, Puritans, and Perverts (Crossing Press, 1985); the other, aimed at fans and entitled "Another Addict Raves About K/S," was published in a K/S zine--I think it was Nome 8 but I'm not certain. It has been circulating informally in fandom since.] That article seemed to make-- It was not really just a matter of that an audience became aware of this that didn't know about it, but an audience also was told that it was for them. And I think that was a very important thing for many people, because many people said that that's where they heard about it.

NB: [unclear; in Darkover fandom, lesbian slash is written] not only by lesbians, and bisexuals maybe, but by perfectly straight women who maybe are just exploring that tiny bit of bisexuality, and some of them... a couple of the best lesbian slash--I mean, they have that lesbian slash feel that's been in the professionally published anthologies, have been written by women I know are straight, and some of them by straight men... [something unclear, suggesting that Darkover fandom/fan writing isn't segregated by gender or orientation, unlike media fandom, which] is kind of segregated, you know... I am a writer of lesbian as well as male slash, and I can't, you know... I just wrote a Thelma and Louise story, and it was published, and the editor called me up and said it's getting a positive response, and I'd like to think that there are some straight women who are responding positively, as well as gay women and everybody else. One of the big problems with lesbian media slash is the lack of credible women; it probably is the main problem, that tv and movies don't give us... They are terrified of women in pairs; look at the big brouhaha over Thelma and Louise.

Henry: But I think it's possible to reclaim those characters in the margin. I've read Yar/Troi stories, for example--which are a stretch, and a big one--but there is a way in which you're playing two different styles of femininity against each other that works on the printed page.

NB: I wrote an Uhura/Saavik story, which will be published in the fall--I mean, that's a real stretch, but I was just fantasizing...

Henry: Blake's 7 characters... The treatment of women on Blake's 7 lends itself to some interesting slash pairings as well.

Male audience member: [unclear; he'd like to bring it back to] the question of appropriating cultural icons for dissemination. I don't know--how large is the typical circulation for a fanzine? How many fanzines are there? What is the approximate composition of the people who write and read fanzines? [something unclear; then] Part of the question for the art is that people tend, in my knowledge of folk culture, people tend to appropriate, but they produce art for local consumption, a very small community rather than a mass community, which gets back to the difference between Lucasfilm, which is producing a mass amount of stuff [laughter], or now we have the technology for self-publishing large amounts of [unclear; of slash SW stories] for your family, for your friends, for your local club. My real question is, what is the population? I don't know.

Henry: Maybe you can answer this better than I can, Camille; you have numbers in the book. I swore off counting things in my book.

Camille: Yeah, okay. There's thousands and thousands and thousands of fanzines. There were over thirty thousand people who had written in them when I stopped counting in 1986. The fanzines that I know that have sold the most are pretty much mainstream genzines--well, not genzines; what that word means has changed its meaning in fandom, in the fan community. The ones that have sold the most are some of the oldest zines, and they're still selling. Jean Lorrah's Night of the Twin Moons has sold--each individual fanzine has sold over five thousand copies. DL regularly will sell out her Star Trek, basically PG-rated fanzines with no slash content, and she can sell out fifteen hundred copies regularly, and she comes out with two or three different ones a year. Slash... the most explosively distributed fanzine that I recall in slash was Courts of Honor. It sold six hundred--they printed six hundred copies. And I believe Nome, which is another very big, very well-respected Trek zine, does between six and seven hundred copies. So we're talking very different numbers for slash. And once you leave Star Trek, the numbers drop dramatically, so that a print run for a minor... less... for what used to be called a "fringe" fandom, but fandom has changed, is between two hundred and a hundred copies. So the numbers really start to drop off pretty sharply when you get into slash, and that's a major move up in slash. Now what was the other question?

Shoshanna: In terms of number of fans, it's worth saying that there are fan communities on every English-speaking continent. There are very large ones in the States, obviously; there are very large ones in Great Britain; there's a good-sized fan community in Australia; there are also smaller fan communities that I know of, because I've visited them, in France and in the Netherlands. The Netherlands is really small, the one I know of. But anywhere that these media products are available, there are fans.

Camille: It is also not true that the appropriation of materials is only done in very small communities for very small distribution. Because what often happens, and has happened since at least the fifteenth century, or actually the twelfth, I suppose, is stories may start in a small community, but they will travel very rapidly. So for example, the story of Cinderella originated in China in the fourth century, traveled all over, all over the world. So these kinds of folk articles have as much globe-trotting capacity as what we're doing today. It takes a little bit longer; it may take a few hundred years instead of a few hundred milliseconds, but this stuff has always traveled.

Henry: One of the things that interests me is precisely the global circulation of zines. You read zines from England, Australia, Iceland. These zines are read, and people can build a national or even international reputation in fandom that nobody on the street would have even heard of. Artists at cons... I have JK's artwork on the cover of the book, and that may mean something to media fans, and her name on a painting at MediaWest, say, will up its price six, seven hundred dollars fairly regularly. My publisher, of course, never heard of her. This is, so far as I know, the first commercial book cover that JK has ever done. But I chose it with the confidence that that name recognition would be there for media fans, and it would be a signal that this book, despite its kind of academic title, is addressed to them as well. The notion in our society that women, particularly, have so few outlets for gaining status, that women who are in low-paying jobs, who are in secretarial positions, who are, you know, in service sector jobs, can gain a national and international reputation as an artist, as a writer, as an editor, is a very important aspect of fandom, I think; precisely that it is a larger community that you can become important in. And I think that matters to people on a lot of levels; I think it's really important that such a space exists.

Camille: It really matters if you travel, because you can travel from house to house all around the world; it's really great fun.

Henry: And at the same time, the process, like the folk process... I ran into Leslie Fish's filk songs in the southern cons, for example, where people sang the songs but had no idea that Leslie Fish had written them. They had become so much part of a community and had traveled, like your Cinderella story, across these spaces, often without people knowing, intermediate, where they had come from, and they really had been taken up as a folk text, in a very traditional sense, the same way, presumably, earlier folk songs lost their authors in the process.

Shoshanna: And, circularly enough, there is a filk song--filk music is science fiction folk music--there is a filk song entitled "Look What They've Done to My Song," which is the filk singer who goes to a convention and hears other people singing his song, only they've changed it. [Laughter.]

Camille: Yes, and he probably stole the tune anyway.

Shoshanna: We have about three minutes left. Do you guys have wrap-up comments, or does any audience member want to get something in quick? [Pause.] All right, sum your books up in two minutes each.

Henry: Well, rather than summing my book up, I wanted to stress that we're not unique in this. There are large numbers of graduate students and junior faculty people out there who, like me, came up through fandom, who are part of the fan community and who are now choosing, in whatever discipline they're in, to write about it. I know of so many projects out there that I think are real important dialogue beginning to take place, at least in media studies and film studies, between fans and the academic way of approaching media. And I think fandom offers the academy new models for criticism, new models of engaging with texts that are going to be very productive. We're learning from you, and I'm glad to be part of you at the same time.

Camille: Well, I suppose that it's time to 'fess up. All the while that I was doing my book, I was an academic, and that's all I did. And I would actually write stories, and I would go around from group to group, and get them to finish the stories for me, and tell me what to write, so that I'd know what was going on, and what the process was. But when I finished the book and put it all away, I discovered there was this one little set of stories that I couldn't put away. And so somehow I had gone native in this one little tiny section, and the problem is... It's not the big section like, you know, Star Trek--If I ever saw Kirk and Spock again...well, you know, I'm here. One of the reasons we don't have many people here [at the con] is they're probably all over watching Bill and Len's Excellent Adventure as we speak, because they're at the Civic Center, Shatner and Nimoy [at a CreationCon the same weekend]. But there's this little tiny group called Pros--The Professionals. And it's a show that you've never seen, unless you're from England, in which case you won't admit to having seen it because it is total trash. Oh, it is, it is...if it wasn't trash I wouldn't like it. [Laughter.] But I couldn't--some of the stories were really neat and I couldn't stop. So, if anybody's got anything that's been written in the last two years about the Professionals, I want it. And I want it now! [Laughter.]

Henry Jenkins and Camille Bacon-Smith at Gaylaxicon 1992 (Part One)

This week, I am continuing to share a second piece from the historic archives of the Aca-Fan world: an exchange between Camille Bacon-Smith and myself at Gaylaxicon 1992. You should know that both Enterprising Women and Textual Poachers were very new books at the time this exchange took place, having appeared just a few months apart, and that the fan world was still trying to process what it meant to be the object of academic study. I would later, in fact, write an essay on the Gaylaxians themselves which appeared in my book (written with John Tulloch), Science Fiction Audiences, and was reprinted in an edited form in Fans, Bloggers and Gamers. I am hoping that these documents may be a source of nostalgia for some and a historical resource for others. In this segment, the two authors introduce themselves, their relations to fandom, and the central arguments of their books, and then instantly get pulled into a discussion of copyright and authorial rights, issues never far from the surface when fandom is concerned.
Transcript of a panel discussion between Henry Jenkins and Camille Bacon-Smith, moderated by Shoshanna, at Gaylaxicon 92, a science fiction convention by and for gay fandom and its friends, on 18 July 1992. At that time Henry was about to publish Textual poachers: Television Fans and Participatory Culture (Routledge, 1992); Camille had published Enterprising Women: Television Fandom and Popular Culture (U. of Penn. Press, 1992). Shoshanna is a fan. All fans identified here are identified with the name/pseud they requested.

Shoshanna: Welcome to the panel on Sociology of media fandom. My name is Shoshanna, and I'm moderating this panel because I'm not actually one of the experts on it. [Camille and Henry laugh.] I'm here to introduce people. On my left is Henry Jenkins, whose book Textual Poachers: Television Fans and Participatory Culture is about to be released [it is, of course, now available]; and on my right is Camille Bacon-Smith, whose book Enterprising Women: Television Fandom and Popular Culture is already out. Camille and Henry have been studying, and have written books on, media fandom, which is a little different from science fiction fandom in that we're talking about fans of television and movie characters, mostly, rather than of science fiction books. But it's a similar kind of community. And they've written very interesting books from somewhat different perspectives. Camille came out of anthropology and ethnology, and she was a science fiction fan but she was not a media fan when she began the study--she went into the community because it looked like an interesting thing to study. Henry, on the other hand, comes from a different academic discipline--he's coming out of popular culture and media studies--and he was a media fan already. That's part of the reason he went into that academic field; he was a fan, and it looked like an interesting tool with which to look at what he was already doing. So we have two people with two interesting books coming at the same community with two different takes, looking at some of the interesting things that people in this community do. For instance, the community is largely female, as you can see if you look around the room--we welcome men [Henry laughs]--but heavily focused on male characters. When female characters are used by the fans who write stories about television characters, it can be problematic; that's one of the things we're going to talk about. And in particular one of the things that fans do--I am a media fan, and I do all the things I'm talking about, I am the community that they're studying [Laughter; Camille sings "We are the world..."]... One of the things that we fans do frequently--not always, and not even most of us, but many of us--is write homoerotic, homosexual stories, where we take two characters, almost always male, like Kirk and Spock, or Starsky and Hutch, and create them as lovers. And we write pornography, or erotica, or whatever word you like, but definitely one of the reasons is because it turns us on, and one of the reasons is because we're really interested in the characters. These range from PG-rated to triple-X-your-mother-would-die. And the question of why does this almost entirely female community write all this almost entirely gay male erotica is a really interesting question that I hope we can get into. I'm just laying out some introductory comments on these people; I'm going to now ask each of them to talk about takes they want to take and things they want to talk about on this panel. Camille, why don't you start, since your book is already out, and some of these people may have read it?

Camille: Okay. What did you want me to say about it?

Shoshanna: Bring up some interesting questions, or particular things that surprised you about the community that you found, so we can talk about them.

Camille: Okay, well... The reason I studied this community at all was because I'd actually started to study the science fiction community; that's my next book. But while I was studying science fiction fans, I kept bumping into these attitudes, or I'd talk to these guy fans and they'd say, "Well, gee, you should have been here before all these women came in with their Spock ears, and screaming teenybopper things." And then I was, of course, talking to women, and they'd say, "I am in Star Trek fandom." And I'd say, "How did you get into it?" and they'd say things like, "Well, I'd been reading science fiction since I was nine or ten..." and a funny thing about that--when I asked guys how they got interested in science fiction, they'd say, "Well, I started reading it when I was nine or ten." And so it was like, hmm...something's wrong here. You know? These women, who seemed to be in their twenties and thirties and forties and fifties, didn't look like the teenyboppers with Spock ears who went screaming after stars, and passing out, and behaving like I did when I was thirteen and the Beatles were on Ed Sullivan. They have master's degrees, this woman is a chemist, this woman is a botanist, this woman is an English literature professor... So I had this real peculiar dichotomy, difference, between the perception of women in the science fiction community and what those women really turned out to be. So I decided that the more interesting question at that time was, well, if these women are not doing what everybody thinks they're doing, what the hell is it that they're doing? So that's what I went to find out. What I found out was that they were writing. Just thousands and thousands of stories. Billions and billions of stories. And every one of them had sentient life. Well, most of them had sentient life; some of them just had mad rutting sex, and they're the ones I collect the most. [Laughter.] Can you say "hatstand"? That is a very insider word for a story that is very very short and exists only for the purpose of presenting a sex scene.

Shoshanna: It originates from a British fan who looked at these stories once and said of the men in them, "They're all bent as bloody hatstands!"

Camille: Yes. So I started studying this, and then I started studying what people were reading and writing, and then... why were they writing this? I mean, not just for slash but for just about everything I read, I sort of had this question: Why do all the women have to be so young, so smart, so god-awful perky, and in particular, at the end, why do they have to be so dead?

Shoshanna: In the stories that the women are writing?

Camille: Yes, in the stories that the women are writing. And with the slash stories, you know, gee...hmm... Where are the women? Where are the women in these stories? Why are there no women? And of course in the hurt/comfort story, "you only hurt the one you love"...and why? So I had all these "why" questions, and I spent years in school being told that "why" was a question you couldn't answer, that it was an inappropriate question to ask, and that I had to restructure my question into something that was more askable. But unfortunately I never got past six years old. So "why" remained my question, and that's what I'm trying to answer.

Henry: Well, as Shoshanna mentioned, I have been part of the fandom, I guess for fifteen years now. I discovered it when I was in high school. I'd always been attached to television shows like Batman when I was a kid, playacting in the back yard, reading Forrest Ackerman publications and so forth. Between high school and college I started going to cons, and met a number of people that I liked. At that time I was involved with the woman who is now my partner, and she really introduced me to the fanzine scene. And part of getting to know her was getting to know fanzines, and understanding them. Initially I thought, "This is not something I'm interested in." The questions they were asking, trying to patch up holes in episodes, I said, "Well, it's because the production crew screwed up." My initial move as a male fan and male reader was to say, any problems I couldn't account for within the text, I accounted for by appealing to outside forces, like authors and producers. And this [what the female fans were doing] is a very unusual way to read, to actually feel comfortable making up part of the story, to be involved enough with these characters to feel that I have the right to speak about them, and to move beyond my respect for the author. And that growth process really changed the way I thought about television, and the way in which I thought about the media, and really got me excited about media.

So I decided to go to graduate school and study media, so that I could teach and talk about television. And what I encountered there was a variant of "Get a life." That is, the way in which academics talk about the audience, by and large, is not unlike the way mundane journalists talk about fandom: as mindless consumption, as stupid passive acceptance of whatever the text gives out; you just sort of suck it in, "yes, I've been programmed by the television show." And I said, this doesn't make any sense, given what I'm seeing going on out there in fandom; be it panel discussions of episodes, or zine writing, or other forms of fan creativity, it just doesn't match up with the stereotypes. So I decided that it was important to me, as a fan, to write a book that addressed that set of stereotypes, and is addressed doubly to a fan readership, which I think needs to hear about itself and needs to be proud of itself, and to an academic readership, which I think needs to hear what's going on out there, what fandom is about. And I wrote it in communication with the fan community; some of the people I worked with on the book are in this room. It was an ethnographic project in some senses; it was also text-based. I spend a fair amount of time talking about what goes on in letterzine criticism, what goes on in certain forms of fanzine writing. And it's also aware of structures of television, the way in which the fanzine stories relate to the structures of the original episode.

I should explain the title, Textual Poachers. Camille, I think, has a much more reader-friendly title, Enterprising Women; you know more or less what she's getting at, there. "Textual poachers" is a metaphor that runs through the book, and one that has a certain resonance in many academic communities, but I've found that fans don't always know what to do with it. It comes out of the work of a French sociologist, Michel de Certeau, who argues that reading, essentially, is a matter of appropriation. As we read, we take up materials that someone else created for their reasons, and we make them our own. We take them over and reallocate them, to speak to alternative interests. And I think that's certainly, dramatically, what takes place in Star Trek fandom or other fandoms. People don't just literally reproduce the episode; they rewrite it. They restructure its orientation. I have a subsection in my book called "Ten Ways to Write a Television Show." It identifies ten very different ways that fans restructure the television shows they're given, to make them speak to the alternative interests of that particular community. And the term "poaching" refers to that.

And I think what's important about it is that it also recognizes the power relations that are involved, and the political dimension of what it means to be a fan. Which is that there's someone out there who controls the means of production and the networks, who controls what makes it on the airwaves, and controls the content. And we as viewers are in subordinate positions; but we have the power that the traditional poachers, the original peasant rebel groups, had to take up the resources belonging to the landowners and reroute them, and make them our own. You can think about Robin Hood as a classic poacher, who steals from the rich and gives to the poor. And, essentially, what I see taking place in fandom is that process, where we steal the cultural resources that belong to the networks and we remake them, to speak to what we as fans want them to be, be they concerns as women, or racial concerns, sexual politics questions or whatever. That's what I think happens most of the time, when people are engaged in fan writing, in one way or another. And I'd like to talk some about intellectual property at some point in this, but I wanted to move on to other questions.

Camille: Could I address one other thing?

Henry: Sure.

Camille: One of the things that's real interesting about Henry's book is that, historically... I'm an anthropologist, but my specialty is folklore. And I study folk esthetic production, and I've studied it historically as well as contemporary folklore. And one of the interesting things is that the "folk" have done precisely the same thing, historically, as far back as you can imagine.

Henry: Absolutely.

Camille: In the forties, people would appropriate the tunes to pop songs so that they could write their own ballads, and even our national anthem is appropriated from a drinking song. So this concept of appropriating the artifacts of our culture is a long-standing tradition; it has been in practice far longer than copyright or trademark law have been.

Henry: Just to follow up on that...this is absolutely right. One reason we don't see it as political--and fans often don't talk about themselves as political, even though this tactic is one that most marginal groups and political groups have used, and certainly is part of folklore going way way back--is that we don't have a politics of cultural preference that mirrors things like the politics of sexual preference. We don't think of our cultural choices as political, or as part of our political life. But if the personal is political, in that aesthetic judgements have a great deal of political dimension as well, and even if we don't talk about the political content of fan writing, simply the act of choosing a text that means something to you, and using it in a way that violates intellectual property, that violates copyright law, to make it your own, is, to my mind, a profoundly political act.

BT, in audience: [unclear; suggesting that women may understand texts differently than men do.]

Camille: Mm-hmm.

Henry: Absolutely.

Shoshanna: And what we're looking at here is women--the fan community being largely women--understand Kirk and Spock differently from the way straight male culture does, and the way that Gene Roddenberry did, and reappropriate what they see, and recontextualize it for their own use.

    Henry: I had said I would say something about intellectual property... There's a slogan that I've heard--I don't even know the source of it--that says, "If creativity is a field, copyright is a fence." And I like that as a statement of what I think fandom is about. That is, we as a culture have crushed the potential for cultural production, by creating fences around intellectual property. And I'm very much opposed-- I think copyright is ultimately the death of culture. That the notion of individual authorship, individual possession, and corporate right to control characters ultimately prevents the kind of growth and cross-pollination of culture that we see in classic folktales, for example. The character of Coyote, and the character of Bre'r Rabbit, and the character of King Arthur have been rewritten countless times without regard to any boundaries separating authors and readers. What fandom does is precisely refuse to recognize those boundaries. It's our perfect right-- They beam into our living room every week, and we have the right to tell stories about them, because they are part of our culture.

Camille: I remember in--I think it was eighty-three, the Baltimore WorldCon--does anybody remember when Baltimore's WorldCon was? [Pause.] You're all too young to have been alive then, I know. There was a really interesting panel among the professional science fiction writers, the commercially published science fiction writers, because it was right about that time that the controversy over Marion Zimmer Bradley's sponsored fanzines came up. Because writers were very much afraid of the precedent that Marion Zimmer Bradley's allowing fans who did not ask her specific permission to write stories in her universe, what implications that would have as a precedent for their ownership of their own characters and universes. Because what they feared was that, if this terrible movement got out of hand, there was the potential for a change in the law, and they would by precedent have the right to control their own characters taken away from them. So this was right at the point where shared universes were coming into being; it was before Merovingian Nights, before Damnation Alley--I think that's Roger Zelazny's shared universe--and this whole concept of, if you share the universe, have you lost the rights to it? And if you share the universe today, and want it back tomorrow, do you have the right to take it back, or have you lost the right altogether? It was a huge controversy at the time, it was a major, major controversy in the Science Fiction Writers of America [a world-wide, not just US, professional organization], and the entire thing pretty much died down, not because it was even tested by law, but simply because people began to realize that there is a certain etiquette and courtesy that goes on. That material that is borrowed tends to remain at the folk level, and in material that moves out of the folk level, there is a very carefully maintained sense of etiquette. So that people ask people if they can use their characters; even fans ask other fans if they can use the characters they created. And this very interesting thing goes on in fan writing, that they will use the commercial characters with impunity, but ask permission for the character that the fan writer created. And I think that this has been a very interesting balancing force in this whole ownership of creativity kind of argument.

Shoshanna: I want to mention in this context the Lucasfilm flap, which happened at about the same time as what Camille is talking about. Fans were writing Star Wars fan stories, and some of these were slash stories, and that means stories that pair two characters and set them up as gay, so we're talking Han and Luke as lovers, or whatever.

BT: Actually, the stories Lucasfilm saw and objected to were all straight stories.

Shoshanna: Oh, I didn't know that. Okay. So Lucasfilm was objecting to explicit straight stories. And what they said was, "You may not do this. This is our property. We will let you use the characters for things that we approve of, but you are not currently following the family values of the Star Wars films, and so we will not let you do this. We will sue." And what happened was, first of all, Lucasfilm's lawyers were bigger than our lawyers, and so people stopped publishing this stuff, but it went underground, and it throve underground, and I've seen a number of stories that begin, "Lucasfilm says we can't do this. Lucasfilm has no right to say we can't do this. I am doing this partly to piss Lucasfilm off." And there were other fans who said Lucasfilm did have the right. So the whole issue of intellectual property became crucial there, and it centered around sexuality, which I find interesting.

Henry: I actually in the book have a quote from the Lucasfilm lawyers, which says, [reading from the book] "Lucasfilm LTD does own all rights to the Star Wars characters, and we're going to insist upon no pornography. This may mean no fanzines if this measure is what is necessary to stop the few from darkening the reputation our company is so proud of. Since all of the Star Wars saga is PG-rated, any story these publishers print should also be PG. Lucasfilm does not produce any X-rated Star Wars episodes, so why should we be placed in a light where people think we do? You don't own these characters and can't publish anything about them without permission." And so that's the language that Lucasfilm was using. And many fans, as Shoshanna was suggesting, turned that back and said, "no. You don't have the right to determine what these characters mean, you don't have the right to determine what our fantasies involving them are going to look like, and we will continue to do so," but to protect themselves, pushed themselves further underground, toward a circuit structure rather than a fanzine structure. Because I've got in my files a number of circuit stories involving Star Wars characters that came out after that.

Camille: But I didn't talk about them in my book, and I don't recall your talking about those particular stories...

Henry: I just acknowledge the existence of them, but I don't discuss them directly, because I didn't want to--

Camille: --didn't want to get sued, didn't want the other person to get sued.

NB, in audience: That's kind of died down, Lucasfilm, because I just recently read a Star Wars story that has been published in a zine.

Shoshanna: Oh, yeah. It's died down. On the other hand, Chelsea Quinn Yarbro has just sicced her lawyers on a fanzine publisher and confiscated all unsold issues because they made unauthorized use of a character of hers. It still goes on. It's still a fight.

NB: Oh, yeah. C. J. Cherryh, I heard her in a panel at Darkover Grand Council, where she said anyone--she has a trademark, not a copyright, it's a trademark, and anyone who writes in her universe without her permission, she's going to sue them. I'm a fanzine editor, and I had to reject a story because it was based in C. J. Cherryh's universe, and I can not afford to be sued, and the story is now on the circuit. I haven't read it, I understand it's wonderful--I've read the author's other stories--and I'm sorry I couldn't use it.

Henry: The interesting thing about trademark is that trademark originated to protect the consumer against false advertising. The whole point of trademark law two hundred years ago, three hundred years ago, when it was set up in this country, was that you want to be able to tell that this is an authentic good by a producer, not a fake one. The legal precedent over the last how-many-umpteen years has rewritten it completely, so that it's now to protect the producers against the consumers taking up, for their own use, those characters. And it's even gotten to the point where academics have difficulty writing about trademarked characters. Camille and I were both involved in a book on Batman, in which no artwork was allowed to be reproduced, because DC had trademark control over everything, and had not authorized the project, with the result that the cover of The Many Faces of the Batman has to suggest "Batman-ness" without having anything on it that is literally Batman. And its potential for stifling, again, intellectual growth, cultural growth, communication of subcultures, is astonishing.

Male audience member: I think it goes beyond media fiction, and goes on into all fiction; and not just fiction, but even in things like software, there's a movement to patent ideas for computer programs, and it's really very disturbing. And I wonder what is behind it [? unclear] in our society, what is the sociological phenomenon that's going on.

Camille: Property. It's territory and property. It's the sort of thing that you can say, "My wife, my husband, my child. My book." We tend to perceive things in terms of property, and what we have, we hold, and we'll fight to protect the fact that it's ours. Even though we want desperately for everybody else to make use of it, we want to control that use as well, because it's ours.

(TO BE CONTINUED)

Escapade 1993: A Blast From the Past (Part Two)

Today I am running the second installment transcribing an exchange between Constance Penley, Meg G, Shoshana, myself, and a room full of slash fans at Escapade, a Southern California fan gathering, in 1993. Next week, Constance, Shoshana, and I will be reuniting at Escapade again to pick up where the conversation left off almost two decades ago. This transcript was widely circulated among fans at the time, but we wanted to republish it on the blog as a historical artifact of a key moment in the emergence of fan studies as a field of research. Thanks to Shoshana for her help in preparing this transcription originally and vetting it with the participants (recontacting everyone she could) so we can run it in my blog now. By the way, I mention here my interest in same-sex relationships as depicted in Letters to Penthouse. I would eventually write an essay on this topic which can be found in Peter Lehman(ed.), Pornography: Film and Culture if anyone is interested.

I should have noted last time that this conversation takes place in a largely predigital fan culture, but you will hear one brief reference here to online discussion lists which had already emerged around slash. As noted, the slash list had an emphatic policy against academics or journalists participating.

Sandy Herrold: I've talked to a number of people who have now given Henry's book, and one gave Camille's book, to roommates or to friends to try and explain, this is why I do this thing. In one case, this person had been living with their roommate--it was actually their apartment, they had brought in this roommate--for five years. They'd had the house wallpapered with Avon--which is scary, but we won't go into that [Laughter]--the roommate watched B7 [Blake's 7] with her, and yet she had never mentioned this dark dirty secret pile of slash--which she writes--in the back corner of her bedroom. And finally I said, if I'm coming over to her house, and I'm talking Blake's 7, I'm gonna mention this. Either make the roommate go away, or you're out, girl. And she kind of came out to her roommate, and her roommate was disgusted, and she gave her the book... And I think it wasn't even what you said; it was the mere fact that a real book, with, you know, a perfect bound spine [Laughter] said that it was, you know...shows that it was worthy of being looked at rationally and therefore it must be okay.

Shoshana: One of the uses of academic study, I think, is that because academics are coming from different perspectives they have different tools, and they think about different things, sometimes, than fans do, who aren't trained that way, or working with that language, or whatever you want to say... There are a lot of dynamics in fandom that didn't really occur to me in my first couple years in fandom, and partly as a result of just thinking more critically, and partly as a result of having it suggested to me by academics, I came to realize how important they are. One of them, that's been brought up glancingly already, is a sexist dynamic in society's condemnation of fandom, and of slash in particular. We are a bunch of women paying an improper amount of attention to stupid tv shows, and therefore that's bad. If we were a bunch of men paying attention to football, it's not bad. [General sounds of agreement.] I have a friend who, a few years ago, worked for several years in a souvenir store for the Boston Celtics. And she would come home--we were roommates at the time--she would come home going, these people are so weird! They come in, they spend, you know, tens and twenties of dollars for this shit made in Taiwan, just because it says 'Celtics' on it; I don't get it!

?: We do! [Laughter]

Shoshanna: Yeah. Simultaneously, I was introducing her to Blake's 7 and Professionals and slash, and she was getting really into it. And she came home one day and said, I figured it out. They're fans. [Laughter] Once she had this dynamic to think about it, it made sense, once she had the structure of fandom to put into it. But because fandom is almost completely a female thing--apologies to the two or three persons of Y chromosome I can see [Laughter]--because fandom is almost completely female, and is almost completely females working about men--

?: Media fandom.

Shoshanna: Yeah, media fandom, sorry, that's what I mean to say--it gets landed on by a male-dominated society that's very afraid of women doing this.

?male: People have advanced the concept of penis envy. [Laughter]

Shoshanna: Yes; there's the button that says, penis envy? Of that? [Laughter]

Meg: Also because, while we're paying attention to all this, we're not paying attention to them. [Laughter]

M. Fae Glasgow: I heard a comment made by a man about that, which was that if you women are all involved in all this, then what use do you have for us? [Laughter]

Shoshanna: You actually heard someone say that? Wow.

M. Fae: There's that whole fear going on there, and I think there's also the very simple fact of, here we are standing up, declaring[? unclear] ourselves. That is very unnerving to an awful lot of men. It's as if we're using them. [? unclear]

Shoshanna: Slash in particular is almost the only place I can think of--Constance reminded me of some of the radical women sex workers last night, when we were talking, but that aside, which I have no experience with, so I didn't think of it--slash is the only place I can think of where women of all sizes are validated for our lust. Where in this society can women have fun with their own lust, and not get made fun of, not have the fact that they're interested in sex automatically make everyone assume that they must be available to any man who wants them--

?: Or a pervert.

Shoshanna: --or just that they're perverts; where can a woman who's over nubile age, or above nubile weight, not be made fun of for feeling this way? Not in mass culture, not on television, not on the billboards and the liquor ads. Here, we can. That's really important to me about this community.

?: It makes some of the husbands kind of interesting. The ones that'll actually go to a flea market and find pro stuff for their wives.

Shoshanna: I know a couple husbands--or, I know a couple women whose husbands say they love it that their wives or lovers are into slash, because after she reads the zine, she's in such a good mood! [Laughter]

Jane: I think that a lot fewer men would object to slash if they only knew what it did to their wives' libidos. "Honey, do you want to sell cosmetics? You keep yelling Avon, Avon!" [Laughter]

?: My husband was considering writing and thanking GF... [Laughter]

Henry: Well, you know, speaking as a male and as a husband, one of the things I've noticed is that Letters To Penthouse now is regularly featuring first-time stories of gay encounters, or usually encounters between a straight man and a more experienced gay man, that parallel slash remarkably, except for the absence of character, social situation, all of the things that make slash--

Shoshanna: I want to point out that one reason that may be the case, Henry, is that--I don't think I'm free to reveal her name, but I know for a fact that one woman who used to write really wonderful slash is now making pocket money selling those little stories to the professional smut magazines.

Henry: So it's quite possible the husbands in these situations are also getting themselves revved up for the evening by reading these letters to Penthouse. [Laughter] And the fantasies are not that far apart anymore; the barriers of labelling sexuality within the erotic sphere are really broken down; it's a tremendous step.

?: I was just sitting here wondering, if so many men have a problem with accepting slash, I wonder how much of it might not be slightly guilt-ridden, because of the years that they have used women as sex symbols, and now the tables are turning; they're not quite sure how to handle this role reversal; and also the fact that for a long time one of the staples of male pornography has been female relationships that--

Shoshanna: Lesbianism, the great spectator sport.

?: How much of this is guilt over how they have treated women over the past centuries?

?male: Men aren't bright enough to feel guilty. [Laughter]

Constance: I hope they're progressing.

Sandy: Fear, yes, I can see fear. Guilt, no. [Laughter]

<

strong>Jane: That's my usual last-ditch defense for slash. Don't tell me you've never picked up a Penthouse and seen two women! "That's different!" [Laughter]

Shoshanna: One of my favorite anecdotes is, another woman and I were once asked what we saw in slash, and she remarked that her husband didn't get it either; he would just look up and say, I just don't see what you see in it, and go back to his lesbian spread in Playboy. And I thought, now there's a wonderful marriage. That is a really good marriage.

M. Fae: One of the things I'd like to comment on is you bringing up the subject of gay male bonding-type things. We're all talking about the male-bonding aspect of our slash stories, but if you look at the Iron John movement, if you read all the things that these men are doing, all we have to do is say, okay now, this bit where you're all dancing around naked? Go for it! It's exactly the same thing that we set up as being, so you have the separate-bedded, "No, we're real he-men together!" doing precisely what we have our men doing in our stories. Only they don't go quite as far as we want them to.

Henry: Well, I think, though, apart from your own exploration of power relations and so forth, the man that's being constituted by the Iron John movement wouldn't look very much like the slash protagonist in practice. That book is full of images of domestic violence that originate, and are justified, by the remasculinization of people. They're very frightening books. For someone who's been involved with the men's movement over a twenty-five year period, this is the most reactionary form of the men's movement imaginable, and it frightens me that this has gotten the kind of publicity, promotion, and awareness, and today, when I speak as someone interested in changing men's identity as a man, people say, oh, you're into that Iron John stuff, and it's discredited, in the same way that people are now discrediting feminist claims by saying, oh, political correctness stuff, and sort of swatting it aside. I worked through, in my gender and sexuality class, and we were all, of whatever persuasion, sexually- and gender-wise and so forth, very upset by the content of that book.

M. Fae: I need to clarify a point, then. I was saying the Iron John movement because of what I had read in popular, mainstream, basically gutter press.

Constance: That's all you can read.

M. Fae: Exactly... [Drowned out by general laughter; "if you read anything else it's slash."]

Constance: No, that's the only place where you can read about these issues. It all gets filtered, just like the feminist debates around pornography all get filtered through Catherine McKinnon and Andrea Dworkin and the Women Against Pornography movement; that's all the media ever takes up. And the same way, all these issues of men's sexuality get taken up too; they say, oh, the Iron John movement.

M. Fae: It does seem that men getting together, really letting down emotional barriers, learning to communicate with each other, forming tribes and all that kind of thing, we tend--because I haven't read the book, because it doesn't appeal to me in the slightest--so the press I had read was basically a long line-up of, isn't it great that these men are getting in touch with their feelings? Which was my perception of how this was being presented to me.

Meg: We've all got a problem here with media presentation. We're all familiar with how the media presents fandom--generic fandom, not slash fandom; "those weirdos who get together and put on ears," you know, and you pick the inarticulate person covered with buttons, weighing six hundred pounds, who can't make a complete sentence, to be on the eleven o'clock news as the typical fan. While there's three people with Ph.D.s going, grr... [Laughter] And Constance and Henry have both had media look at what they do, and have published, and are teaching and being paid to teach, and [the media] reduce a body of work to two seconds on the news, a paragraph in the paper, that says, oh my god, what are they doing here, this is ridiculous. And this has happened to the men's movement as well, you know; anybody that looks at anything presented in the news with a snap judgement, if you really see anything the least bit interesting you know you can't trust what's there. You've got to go someplace else, because you know what they've done. The more and more we move toward the view that it's got to be real fast and it's got to be real quick and it's got to get an image across and move on to fifteen other things in the next second, the less you can trust what hard information you're getting.

Shoshanna: Even when it's long. I read Camille Bacon-Smith's book the same semester I was taking a graduate course in anthropology. And reading her book and going, well, it's sixty-five percent correct, and then reading the books I'm reading for this course and going, how correct are these? You know, I have first-hand experience where an anthropologist doesn't get a lot of what's going on; can I really trust any of these books? But I have no way to check them. I can check Camille's book, or Henry's book, or Constance's writing, because I have some experience of what they're talking about. I haven't studied as widely as they have, but I can at least check from my own personal experience. I can't check, you know, Bedouin tribespeople's social functions, which was one of the books I was reading. But it makes you wary.

?: [unclear; fans do this too] because I mentioned to a couple of people a quote in one of our fan slash writers who has, in one of her novels, [a passage] about American Indians accepting homosexuality because--and she says "American Indians" like it's one culture--but you can't really go by them because after all, they also go for love with children and incest. That was the quote in her novel. And it was like, that's as bad as any newspaper blurb you're ever going to pick up, you know, in a slash novel.

Meg: She read one encyclopedia.

?: Yeah, one encyclopedia. [Laughter]

Shoshanna: Dated nineteen-twenty. [Laughter]

Constance: Can I just say one thing to follow up on that, because it isn't exact, but... I think that I've been inspired by slash fandom's aggressiveness toward television and the media to try to be aggressive myself. And I know Henry's had experience with this too. I mean, I decided that I was going to try to engage with the media; I was going to try to get something of my own words, and fans' own words, out there, you know, and it's a struggle. Your best bet is with the radio, with radio interviews. You can get people who will read the work, will ask intelligent questions, and will let you go on for half an hour, where you can say things and put them in context, answer questions where they're trying to get you to refine your answer, make it clearer to a radio audience. But I think that I decided that I was going to engage with these issues, and try to be more aggressive with the media, try to use it rather than just walk away from it and say forget it, it's completely powerful and dominates us all and we can't do anything about it. And my inspiration for that did come from slash fans.

Henry: It's worth saying that when we've had some distorted article--Constance and I were talking about, yesterday, this Lingua Franca piece, that really made both of us look rather silly--or, that was the intent; in practice it made the writer look rather silly--we've gotten tremendous numbers of letters and phone calls, people who've said, I could tell it was a lousy article, but what you're writing about seemed interesting and important. The message gets out, even imperfectly, when you deal with the press. And it's very important to me that... There are certain spokespersons against television in our society--you know, Neil Postman is one, and is quoted everywhere--who have access to the media, and will be quoted extensively. If people like Constance and I don't also go out there and aggressively engage with it, those are the only voices that are going to be heard, and we're going to be told over and over television destroys literacy, we have no common cultural capital today, television produces passivity, there are no such things as television fans, I mean, I've heard a range of statements by people who have the authority to speak to the press, asserting things that are diametrically opposite of the experience that people in this room have had of the media.

Meg: I just gave some person a reference to a new book that's a British study of how women deal with videotape machines. And the substance--I skimmed through--the people that they were dealing with were a cross-section but obviously middle and lower class, and it's the complete opposite of how women in fandom control the VCR. It's the old thing about, well, sometimes he lets me watch something, but he has to program it for me. You know, and I sort of look at this and think... [General sounds of disgust.] You'll find this interesting, it's completely the opposite [of fandom]! And this is a person studying how women use VCRs. That's it, right? And just because one of us has an experience like that, that's the book.

Shoshanna: As if all women use VCRs the same.

Meg: Yes, as if this study has some validity to the whole picture.

LF: After four years my husband still hasn't found the off button, to turn the VCR off when we're finished watching. He's never had to learn where the on button is, because he never turns it on, ever. If we watch something on the VCR, I set it up. He'll go over and search diligently to shut it off. [Laughter]

M: Nevertheless, the popular knowledge would be that the men control the VCR, and the idea that there are thousands of women out there who have two, three, four machines, can do the things that have to be done to create music videos, the fact that we all clone constantly, as the common currency of fandom...

?: [unclear; you know the situation where] you go in to buy a cable, and they go, the idiot, you know, the guy is immediately, oh, this is just a poor little woman, or you have an argument with the guy who comes in to hook up your cable, and you tell him it has to be hooked up this way, because I'm feeding the signal to three different machines? "Oh, no, lady," and does it his way, and none of them work! And then you finally do it yourself. And he stands there and watches you so he can do it next time. [Laughter]

[A bit of conversation was lost as the tape was flipped; LF is talking about going to buy a VCR.]

LF: ...and my husband was trotting around after me, you know, as a packhorse, to carry it out to the car when I finally found it, and Goodboys, or whatever the hell it's called, lost themselves a sale, because their salesman refused to talk to me. He kept talking to my husband, who was parroting all these things he'd heard me say at all the other VCR shops, and I'm industriously searching, you know, I know I want this and that and the other thing...and he would pay no attention to me. I would ask a question, and he would turn to my husband as if, what's she interrupting us for? And my husband kept saying, it's not me. She's buying it. It's her money. It's her VCR. It's not mine. And he wouldn't listen.

?: So what finally made you walk out? What was the final straw?

LF: Because he wasn't paying any attention to me. So I said to my husband, come on, there's nothing here I'm interested in, and he turns around and follows me out of the store, because there was nothing for him to carry out.

?: I had an experience like that, except that I kind of solved it. I went up to this guy, I was looking for a specific thing, and the first thing out of my mouth was, I am an amateur editor, I want this, this, this, and this, do you have it? And he said, er, yeah... [Laughter

]

Meg: Off technology and back to academia for a minute, I have one question for both of you which has interested me... You have classes where you bring slash up in the classroom. You've got classes that are undergraduate, college undergraduate. What kind of responses do you get from the students in your classes, where presumably maybe a few are fans, but not many, to the concept of slash, and to the concept of media fandom and the creative aspect of media fandom?

Shoshanna: And to the actual stories that they read. [Laughter]

Meg: Yeah.

?: You actually show stories in your classes?

Henry: I had some stories in the most recent class that I taught, which was a course on gender and sexuality, so I knew people going in knew that they were dealing with sexual questions. I've taught genzines in my science fiction class several times now, and have had wonderful response. MIT males passing them up and down the hallway of their dorms, going, you've got to read this stuff. The novel Demeter was the one that I used one time, and they were really excited. On the other hand, I had Hispanic students in that course who wrote in journals, "now there's a Star Trek for cocksuckers too," and very angry sort of responses. It tended to be the Hispanic students whose macho was really threatened. But in fact, students have been very excited and very interested to find out about underground literature, fan literature. I had male students who wanted to borrow all my Night of the Twin Moons zines and read them cover to cover, because this was a side of Star Trek they wouldn't normally get to see. So I've had really good experience teaching it. I have not had complaints about teaching slash. In general, when I teach science fiction, I get complaints about too much feminism creeping into the course, but slash or fan writing has not been the major focus of that problem.

Constance: If it's a course that's about issues of sexual difference and sexuality, like I have a course, Women as Producers and Consumers of Culture, as my women's studies course, and then the pornographic films course, which is my film studies course this year, they just take to it. You know, given the context of, on the one hand, women as producers and consumers of culture, it's very much on women as incredibly active in their act of consumption, so it's about women's agency. And then in the pornographic film course, it makes a lot of sense, because the course is about all manners of ways in which people produce and consume pornography, and how it works for them. So it makes perfect sense there. In my science fiction film class, however, every time I teach this, if I cap the enrollment at a hundred, it'll be ninety-five men and five women. So I make the course, in part, be about, why is science fiction such a boy thing?

?: Well, that's how it started. If you went to the cons twenty years ago, there'd be ten percent women and all the rest would be guys. And most of the guys were okay, but you'd get this really hard-core trend that really were unfriendly, and wanted you to know that you were interrupting their club, you know, they really weren't very nice.

Meg: Calvin and Hobbes: "No Girls." [Laughter]

Shoshanna: That is, if you read Camille Bacon-Smith's introduction to her book, she says that's how she got involved in studying media fandom, because she was originally studying Star Trek fandom, and she would go to cons and talk to the fans, and she got a lot of men complaining about these women, doing these weird things to their fandom, and so she started going, well, this is interesting. What are these women doing? And wound up studying something that she had not meant to be studying, because it was interesting. But that's what directed her to it, was all these men bitching about the women.

?: I have a question, since you brought it up. For those of us who can't get our meathooks on Camille Bacon-Smith's book, why, in your opinion, do you think it doesn't work as an academic study? You had mentioned that before.

Shoshanna: Um... I think that... How nasty do you want me to be? It's not a bad book. This is all my personal opinion here, you all got that. It's not a bad book. It's not nearly as good as Henry's, it's not as good as Constance's shorter articles. Its whole style of anthropology is very outdated. She is very much doing what Henry was talking about at the beginning, of "I am an academic, and I am we. And I am studying fans, and they are they." Very strong on that. She overgeneralizes her own experience, so that what hit her as important, she then assumes is important to everybody; and the way she went through fandom she assumes is the way everyone went through fandom and discovered fandom. That's just--

?: She never gets it, that's the problem.

Shoshanna: She never--yeah-- [General sounds of agreement.]

?: But she's convinced that she does.

Constance: She has an agenda. It's very obvious when you read the book that she has an agenda, and it is the women as victim agenda. [General sounds of agreement.] And the only chapter, to me, that struck me as very real, was the one wherein she talks about hurt/comfort, because that portion she could get, because when you deal with the uses and things of that nature, it fit within her predefined scheme.

LF: And in that chapter where she says that women write about their own experiences in hurt/comfort, and I write hurt/comfort, and I think I have a very good life, and everything; I'm not writing out of my own hurt when I write hurt/comfort.

M. Fae: Oh, no; we know what your husband does to you. [Laughter]

Sandy: We create out of our pain... [Laughter]

Constance: I'd say that's another reason why I'm such a fan of slash fandom, is because I'm so tired of the rhetoric of the victim. [General sounds of agreement.]

Meg: To give Camille some due, a lot of her observations are perfectly valid; it's the conclusions and the overgeneralizations drawn from those examples that are the problem.

M. Fae: It's also her prejudicial choice of language.

Shoshana: Yes.

M. Fae: It's so alienating that it makes fandom unrecognizable. I read her description of us and I didn't recognize us. So her agenda is one thing, but as you read Henry's book, Henry's agenda is much more user-friendly. It's much more about showing us as being real people with brains, and strengths, and occasional quirks. [Laughter] But it's a much better way of doing it. And when you read Constance's things, again, you have a very different point of view. Again, you're not trying to aggrandize yourself, and you're not trying to portray women as being passive, manipulated, poor helpless little things, which has always been how I have seen academia stand back and look at women. Academia as a whole tends to stand back and look at women as being things there.

Meg: Well, there's also been a view in a lot of the writing that the reason we do what we're doing is because we can't do something else that's better. [General sounds of agreement.] It's out of a lack. And I have always seen it as tremendously creative, extremely positive, extremely empowering, and extremely fun. Everybody gets together and has fun. And you read this Camille thing where we're all dealing with this pain, this inner pain [General chimings-in of "oh, the pain"] of living in a male-dominated world where we're all terrorized by men, and you're sort of going, what? Excuse me? [Laughter]

?: They also blithely ignore the fact that these people that they say can't do anything else, many many have turned pro.

Meg: Yes, exactly.

?: And are selling books like crazy, but they don't mention them.

Meg: That there is choice involved. That this is a deliberate choice, not, oh god, I can't write strong female characters so I have to write Captain Kirk, oh, poor me.

?: When you introduce... I mean, the thesis of Textual Poachers is sort of taking control of the media and doing with it what you want to do--I assume you're teaching it in a class--do you come across people who object to this?

Henry: Always.

?: How do you... Because I tried a few months ago to persuade my oldest and best friend that there were reasons I could criticize the internal consistency of Next Generation. And she said, but you can't do that; that wasn't what the author intended. And could not--I don't know how to get past that particular objection, because the viewer has just as much power, if not more. [Laughter]

Shoshanna: This is a very--you know, your high school English class, where the whole point is to unpick what the author meant.

?: That presumes you had a very bad high school English class. [Laughter]

Shoshanna: Well, I meant "high school English class" as a sort of generic derogatory term. One of the fundamental precepts of media fandom frequently is, we don't give a fuck what the author meant!

?: But there are people who believe that is crucial, so how do you deal with this?

?: The answer to that is that the author's intent doesn't matter a scrap, because what counts is what the author has created. And the author may be totally unaware of what he has created.

Henry: Well, at a certain point it's almost impossible to break it down, because the notion of authorial authority is bound up with the notion of intellectual property, and property is fundamental to the way in which our entire society is structured.

Shoshanna: Henry's going to get out his copyright speech again. [Laughter]

Henry: No, I promise. [Laughter] So the reason there's an anxiety is, just like we all envision ourselves becoming landowners someday, we all envision ourselves becoming authors someday, and we're threatened by the thought that we won't control what we have created, that someone else would have the ability to do it. And that's a very-- You can lay out the underpinnings of it to someone, but frequently that resistance holds. The way I've found to work with it is to talk about the way that appropriation has become generalized in our culture. The way rap, and sampling music, represents other modes of appropriation. The way generic quoting... I mean, we have a whole culture that's based on appropriation. Fandom is simply one form of it. The difference is that it's not a form that's done by industry insiders. It's outsiders, it's people who are seizing these materials and using them, much the way rap and hip hop starts out, because it becomes commodified. But the parallels there are really important to think about.

?: Yes, I wonder what commercial slash would look like. [Some groans.]

M. Fae: Death's Head. It's not very good. [It's a slash novel that was rewritten and professionally published.] I have a question for Constance. I was going to ask, because you started as an academic and then moved into the study [of fandom], did you find that academia lowered their view of you, not only because you were going into fandom, but here you were a woman going into fandom: "this is what we could expect of you." Did you have that kind of reaction, or was that a completely different situation?

Constance: There's always been nervousness about my work, but I think it probably helped that I started from a relatively powerful position. In other words, I had tenure. I mean, that's another way that these ideas are being able to get into academia, because we're tenured, and there's academic freedom. And if I'm the authority in the field, and I say that this merits study and a great deal can be learned from it for theorists of mass culture, then who's going to argue with me? [Laughter]

?: Also, could it possibly be the school itself, being at Santa Cruz as opposed to somewhere else?

Constance: At Santa Barbara. No, because I've taught undergraduates and graduate students in the midwest, in upstate New York. I find them to be pretty much the same.

Henry: If I could jump in... I would love to make myself an heroic martyr, fighting for my fandom. But the truth is that this book probably will make tenure for me, and has more or less made my reputation in the academy. I know of at least fifteen courses that are using the textbook this semester alone, and many more that are investigating it. The response from the academy has been tremendous, and frankly the net gain for me career-wise has been, really, well worth the effort that I put into it.

?: Do we get a percentage? [Laughter]

Henry: Well, if you read my introduction, I spell out the fact that a percentage of the proceeds from this book go to send my wife to cons and buy zines. [Laughter] That is my charitable contribution. Actually, virtually every penny that I've made off of it has gone back in fandom through our zine purchases [Laughter], so some of you already gain a percentage of the proceeds.

Jane: And please, be sure to send on the letters about, where can I get that story about Vila spanking Avon! [Laughter]

?: Can I ask a question of both of you? You're both doing it--and even Camille Bacon-Smith was doing--whatever her reason for doing the book, it wasn't to, as I've heard someone else say, "blow the lid off this" [the phrase is actually used by Camille in her book]; how can people... I mean, if someone is asking us questions about fandom, how can we discriminate between people like you, who's trying to do something that's really a serious study of it, as opposed to somebody who's trying to sensationalize it so they can just make money?

Constance: We have to fight this all the time.

?: Yeah, but how can we tell? Can you give us a couple of pointers? I mean, I can go on instinct; I have not answered questions from a couple of people already.

Constance: Well, one of the things I've found out is that you certainly find out what the person's done before. But also, I have found out that it's possible to interview the interviewer. And I've found out, over and over again, that these interviewers are so much the same. They're usually young men who've had Ivy League or private liberal arts degrees, whose parents are supporting them, and who have a wealthy relative in the business. So I just want to get this out, before the interview even starts, so that if I decide to continue it, the interviewer knows that we are speaking to each other across an abyss of class and gender, and that I know this, and that I am going to be scrutinizing his every question. And also, with journalists there are some good ones out there. And what you do is you just refuse to talk to them until they talk to you. Even then you can't always completely control it. A lot of it does take practice. Many journalists, you don't want to talk to them at all, because their agenda is so different from your agenda. They have to come up with something that is new, so it has to be sensationalized.

?: One of the things I won't do is, I won't do it on the phone. They get hold of On the Double, and then I get these phone calls, and they want to know about an editor in my zine, and I'm not telling them.

Constance: That's right.

?: But it's just real hard to screen out, because I might have screened you out, if you'd called me, you know? And I wouldn't want to screen out somebody who's really trying to do something.

Meg: Well, if they already have contacts they'll know people who know you, rather than just having pulled it out of the air.

?: Yeah, that's how I've been going by it.

?: And you want to know what they've read. [General sounds of agreement.]

Meg: What they've read, yes. Henry wrote me out of the blue about filking, and I wrote him back and we determined mutually that we were interested in Blake's 7, and that was fine; now I knew him as a fan as well. But I've has the same experience recently, for the twenty-fifth anniversary of Star Trek. We always desperately scramble around going "I don't want to do it" at the library [where she works], coming up with library displays, you know, those boring things that no one ever looks at. And I said, well, twenty-fifth anniversary of Star Trek, what the hey, you know? We'll give it the academic twist. So one case is academic articles on Star Trek. Not on the fandom, mind you; on Star Trek. And one case is the commercial literature on Star Trek, the novelizations. So I put this thing in. I've been putting displays in for years; you know, "oh, god, it's Agatha Christie's birthday, the hundredth anniversary of her birth, let's put this in; this'll do for a month, it'll keep the case from sitting there empty." So I put this thing in, figuring it was like anything else, only maybe some of the fans on campus would get a giggle out of it, and we had newspaper people calling up out of nowhere, because it went into just the campus newsletter, and all of a sudden there's people coming in to want to interview, because it's Star Trek, the magical word. So I talked to them on the phone: "well, it's just academic articles, we don't have any live tribbles or pictures of Spock or anything like this. It's the literature, the academic interest in it." If they persisted, and wanted to come, then yeah, I made them talk first. Two of them turned out to be local newspaper reporters who were Star Trek fans--not "in fandom" fans, but who watched the show regularly, and were really interested, and they thought this would be a fun thing to do for the paper. Fine, great, take a picture of the case, put it in there, no problem. But there was another one that was just saying, well, these Trekkies. People with ears.

Henry: Could I jump in on this? More and more academics will probably be coming to fandom, to write about it, for better or for worse. No matter how you feel about it, it was already too late when either of us started writing this. So you need to think about how to deal with that. I feel that there's an ethical standard that we as academics should expect of ourselves. When a reporter--as someone who worked as a reporter who was taught never to allow my subject to read the article before it comes out--I think, dealing with an academic, you have every right, if you're cooperating with a study with an academic, to ask to read it before it comes out and have approval over how you're quoted and how you're used in the article. That's a standard that I tried to set up. I didn't succeed all the time. There are people quoted in Textual Poachers who I sent letters to, and the letters came back, and I tried to track down, and I couldn't, and I had to make a judgement call at that point, and it depended. In the case of the fan video makers I just turned them all to initials, but in some cases I made hard calls on whether to include the material or not. But when I quote someone, with their cooperation, my expectation is that they get a copy of the article, they read it, they give me comments, and Meg and many of the people in this room can attest to how much I listened, and changed, and transformed the manuscript in the writing process, to try to accommodate those comments, so that it reflected some shared sense of the truth of fandom. Not just my authority, stamped down, and saying, well, I know the truth, and I can say whatever I want. And there are places in Textual Poachers where it says, personal correspondence, which are quotes from correspondence to me, and response to the manuscript; there's a place in the Beauty and the Beast chapter where I spell out controversy in fandom in response to the reading of this chapter that I'd written, and even though I disagreed with my critics, I included them in there. And I think that is a responsible power dynamic. That is, if we are going, as academics, to represent your culture, you should have a say in how we represent it. None of this--the article that I started talking about, where you compare fans to Charles Manson's followers, and you refuse to acknowledge that they are articulate. You should not give an interview without the expectation that you will see a copy of it from an academic before it comes out, and you will have some say in the final shape. And if people aren't willing to do that, then I think you shouldn't cooperate with us. Period.

M. Fae: Again, that's because you come from a fan ethos as well as an academic one. So your fan etiquette is very much informing your academic one.

Henry: Yes.

M. Fae: And we may not always have that.

Henry: Well, so far most of the academics who are doing this stuff, or at least a lot of them, are writing to me for advice, and this is what I'm advising them, pointedly, you know, spelling out what I see as basic rules of expectation, and what you should anticipate dealing with. And hopefully my book and Connie's writings and so forth will have an influence on the way people think ethically about the relation between the academy and fandom, that'll shape it.

Meg: There's also that when people, academics or fans, read this work, they're going to see that fans are being portrayed as highly analytical, highly verbal, and there's none of this "let's watch what the zoo creatures do"; this is a dialogue. And anybody reading it with an interest is going to see that: that a lot of the material that's being quoted is coming from the people who have been spending years analyzing this and talking amongst themselves. In a slightly different language, not the language of graduate school perhaps, but a critical analytical view. And I came down on Henry in a couple of chapter revisions where I said, you've got to make it clear that we're doing this. That this is not just an external analysis, but that the fans do this themselves. And he corrected those places.

Sandy: I have to disagree. I know people who, again, are academics, who are fans, who read the book, who felt that Henry put fans down terribly. [Laughter]

Meg: What?

Henry: News to me...

Sandy: Do I have time to do this? They're academics, they're not in social sciences. They tend to have biases toward social scientists that-- I don't have the time it would take to have a rational conversation about this.

Meg: Biases against the artsy-fartsys? [Laughter]

Constance: These are academics? In what--

Sandy: These are people who are-- I want to say hard science people, who are in biology or rocket-science types, who are on the Internet, who will flame at the idea of this. They think, of the two books, that Camille's is better, that she doesn't put down women like-- See, I'm going, what? What? I belong to a slash fan mailing list, on email, and if you know anything about email or the Internet, you know that once something has been written and gets on there it can propagate anywhere. And so the survey requests... There's one survey request a day, it seems, for something odd on the Internet. You know, VCR fans who also like football, I don't know. You know, pick any three things, net them together, send them out to those three newsgroups, and ask for interviews. And popular culture of all sorts has lots of requests for this. There was one fairly recently, this woman who was talking about fandom, and wanting people to answer questions, and she said "fanzine," and then down much later you realize that by "fanzine" she meant Starlog. And she was saying, I've done a lot of research on this, and now I feel like I'm ready to go and do interviews, and I'm like, hmm. With who? So in the slash fan mailing list, there was this, out of nowhere, whole discussion about, well, we have to make this very clear that academics cannot play. Or if they do play, they can write, but they're just one of us and they can't quote anything, and I was just, like, totally amazed! This came out of the ether, as far as I could tell. And it was very impassioned, and it hit almost everybody on the list immediately. Oh, yeah. Oh, yeah, we can't let them in. [Laughter] I didn't even know that they'd be in the pond [? unclear]; it was very scary!

Shoshanna: Sandy, M. Fae asked you, but I don't think you heard... the hard-science people who thought that that Henry was really talking down to fans--

Sandy: Talking down to women.

Shoshanna: --and that Camille was much better; were they male or female?

Sandy: All female. All of them female.

M. Fae: That is fascinating.

Sandy: "Jenkins talks about gossiping, where she talks about women really doing things--"

?: This is the problem; there's that word "Henry" on the page.

Sandy: True-- "and it's textual poaching, like we're stealing, where Camille talks about us, you know, working with..." It's hard for me, because I was gagging at a lot of this

.

Henry: Well, I've seen some of this. A friend of mine showed me this syllabus proposal that went through his department, where they wanted to teach a book on fanzines, and they decided, well, we'll use Camille, because we want a feminist perspective. [Laughter and screams.] And it was clearly chosen on the basis of the names involved; that's the sole criteria. So I can't do much. But I've also had the experience of talking to academic audiences, and talking for an hour and a half about fandom in the way in which I do, and had people come up to me over cocktails and say, but isn't it really pretty pathetic, that that's all these people have going on in their lives? It's not as if my book can totally blast all of that out of the way. There's a limit to what it can do. But at least it opens a lot of minds.

Meg: Notice how they say "you," to you, these people. They didn't get your initial point. This is your culture.

Henry: Yes, that I'm part of these people. But I've also had the case when people say, you know, when I started reading your book I thought this topic was indefensible. That there was no way you could make me sympathetic to this group. And after I read it I understood much much better. And that effect has been, I think, one of the things that I see coming out of this. Now I talked some about the ethical expectations of researchers; I'm also talking to people who are teaching the book. When I hear that someone is teaching the book, and I lay out some principles of how I think they should do it, whether they listen to me or not, I'm encouraging them to teach zines along with it; I'm also saying that they should contact the zine editor and get copies for individual students, make sure the zine editor is comfortable having that material taught, and so forth, and I think most of them are listening to me. So if you get a class set order for your zines [Laughter], it's because someone is actually probably being responsible, and listening to the advice. Because I'm not giving out the addresses. I didn't publish addresses in the book, I'm not giving them out over computer networks; if people write to me individually I will give them an address and a limited number of zines that I think could be taught at an introductory level, and I think the people involved would be okay with the idea of having their stuff taught.

?: Have you gotten a lot of letters from fans who were not people that you had talked to during [the writing of] the book?

Henry: A growing number, as the book has been out longer. What got me the most--I did an interview on Canadian radio, a half-hour interview, and I got letters from Australia, from England; the tapes of the interview circulated globally, and I'm getting all kinds. This was on Beauty and the Beast, this interview was, but I got all kinds of letters out of that, from people who--just thank-you notes of one sort or another. But I'm still getting a couple of letters a week, many of them from fans that I don't know, just saying that they read the book, they were excited about it in one way or another. I really love getting letters of comment, and hearing from you what you think, positive and negative.

M. Fae: [something unclear about slash; laughter.]

Shoshanna: It was good, Henry, but there wasn't enough sex. [Laughter]

Henry: I'd like to get a few that say that. [Laughter] The one common theme in a lot of letters that I've been getting lately has been, I got bogged down in chapter six--which is the slash chapter--and I almost didn't finish the book. Or, all of the anti-slash fans are coming out of the closet and attacking chapter six, is the only grounds of criticism that I'm consistently getting from fans.

BT: I had a letter from someone who read my name and a description of one of my stories, and somehow found my address--a fan already--and wrote to me and asked me for the whole story. [Laughter]

Jane: My sister wanted to know if she could borrow my copy of Conceptual raiders. [Laughter]

M. Fae: There's the title for your next book, Henry.

Meg: I heard "Textile poachers." [Laughter]

Henry: I've also seen "Textural poachers."

Meg: Smuggling calico across the... [Laughter]

Sandy: The pictures that you have in the slash chapter: there's a fully dressed Illya and Napoleon, hard to be offended by, I mean, come on--

Meg: Well, look where he'd got his head [i.e. on Illya's lap].

Sandy: Oh, come on, he's just tired. Anyway, and then there's Pros pictures, which no one in this country is going to care about.

Meg: Naked, but only shoulders and up.

Sandy: But they're English. I mean, no one's even seen Pros. I was wondering if that was intentional.

Meg: This publisher is British as well as American; it's--

Henry: --so it's simultaneously being published--

Meg: --he's being bicultural.

Henry: It was not a conscious choice; in fact, I had to fight my publisher to get all the extensive quotes that are in there.

Sandy: I'm not surprised.

Henry: It was a matter of just who I had access to to do art. I mean, GF was in Indonesia. When I wrote to some of the fan artists, they sent me some of their work, and they tended to self-censor, and gave me tamer selections. So as a result, Constance's work has more vivid pictures than mine--

Constance: Because I tracked down GF. [Laughter]

Henry: --and I have more quotes and more concrete passages from slash than she does. And it's partially a matter of the process, and just what happened in trying to collect the artwork. So it just happened. [Laughter; Meg is displaying Constance's articles with GF's K/S artwork.] And I really wished I'd had more-- I would have published more explicit stuff if I'd had access to it, if artists had wanted.

Shoshana: Talking about academics having respect for fans, and talking about sharing the power over the article when an academic wants to interview us: Constance's articles, that Meg was just flashing the pictures of, they were the first academic writing on fandom that I have ever seen that, below the reproduced picture it said, by permission of the artist. And right there, that alone told me, this writer respects us!

Constance: Absolutely.

Meg: As opposed to the bit in the LA Weekly [which used a highly explicit piece of GF's work without permission].

M. Fae: Excuse me, I would like to make a comment about that article in the LA Weekly. It was not all bad. It got some of us started in fandom. That's when I got started in fandom. I saw [a fan's] letter [in response to the original article], I tracked back to the back issue, and then tracked everybody down.

Shoshana: I got hooked partly by Joanna Russ's article, the version written for mundanes, and it drove me bananas, because this was when slash fandom, especially, was still quite closeted and afraid of lawsuits, and she has this little footnote that says, I really am talking about real people and real stories, but to protect their anonymity and safety, I'm not going to tell you who they are or how to get in touch. I'm like, argh! I want them!

Constance: But you know who helped me, was Pat Lamb, in her piece. A little note, right down at the bottom of the page, gave the address to Datazine and On the Double. In other words, she wasn't really giving anything away, but if you were really grabbed by this, you could write and that could be, like, the beginning of the thread, you had a way in if you really wanted to pursue it.

?: I guess you had to protect your sources, too, because you could get the lunatic fringe.

Henry, Constance: Yes, right.

Meg: There's a mention in a couple places that fans in slash fandom when Russ and Lamb and Veith were writing were upset because those articles brought people into slash that only wanted sex. That didn't understand how it fit into the whole universe. [Laughter; some mocking cries of "aww."] It's yet another version of how these people are spoiling our fandom. Which of course has been the protest in all fandoms... The British have been blowing it all... [Laughter]

M. Fae: Blame it all on the Scots.

Meg: Yeah, the Scots.

M. Fae: I have a question for both of you, talking about sources and other things. Would you two, cross-pollinating, if you will, say that it's either easier, being a woman, to become involved and be immediately trusted in slash fandom, or fandom in general, rather than you [i.e. Henry] coming in as a man?

Meg: Well, he's got to wear his buttons.

Henry: Yes, these buttons are responses to actual questions that my wife or I have gotten about my work with slash. It says, "No, my wife didn't tell me everything I know about slash"; and "Yes, I really am a slash fan. Yes, I really am a man." [Laughter] I did, when I ordered slash, get people who wrote back very inquisitive letters, saying, do you know what you're getting in to, which Cynthia didn't get if she wrote the checks. This is the first slash con that I've ever gone to, because I had felt previously that I probably wouldn't be very welcome at a pure slash con [chorus of "aww!"].

Meg: There's always a few men. I've never been to one that didn't have any.

Henry: So some of it is my suspicion. But the number of letters that I got back, when I would send out a chunk of the manuscript and I'd get a letter back, I'd say a third of them probably began, when I saw this was written by a man I was a little uncomfortable. But when I sat down and read the whole thing, then, you know, they go on. And there's a kind of amazement that I had written this, as a male. So there was some difficulty getting in, but I also had fifteen years of fan involvement, and I can say that, and my wife could open doors for me, because she is a fan, so there are ways around that. But it was an issue from time to time, and continues to be an issue from time to time.

?: I do have some experience handling registrations for the three IdiCons, and occasionally I would write and say, do you know, do you understand, blah blah blah. And it turns out, sometimes it was a teenaged boy who happened upon whoever, got this number from wherever they got it from, and they had absolutely no idea what it was about. Other than Trek.

Jane: And then there's the guy who goes to a panel on slash and thinks it's about Freddy Krueger. [Laughter, agreement.]

Shoshanna: I have done slash panels at conventions where the people doing programming didn't have brains, and they would just put "Panel topic: slash." That's it. And we would get the room filled with Nightmare on Elm Street fans.

Jane: "Men having sex? That's sick!" [Laughter]

Constance: Yeah, I'm sure there is more automatic acceptance if you're a woman, but I think that since I wasn't a fan starting off, you know, I didn't know the codes. There's quite a bit of behavior that's now very familiar to me, and ways that people talk, and, you know, I got to know just how raunchy you can be [Laughter]; you have to learn that stuff, you know. But the other thing was, this was interesting, this was my first con, was IdiCon IV, and I was using my university address to get all my mail through, because I was moving from different houses and I wanted one mailing address, and when I arrived in Houston to register and the person behind the desk said, oh yes, you're one of our academic fans. So I kind of felt, oh, this is, like, some kind of special status [Laughter]. I've got to figure out what that means when she says that.

?male: You have to wear a big yellow star.

Constance: So yes and no. There's a different way in.

M. Fae: I find it very interesting to hear academics talk in various sources, books and articles and everything else, about coming into fandom and the code, and everything else; and as I found it, I was not aware of anything. I just kind of said, Look! and took it. And I was not aware of there being codes, I was not aware of patterns of behavior; we just kind of went right in there. And I went from no fandom at all to bang smack into slashdom, writing zines. And I was not aware... so I was utterly fascinated to hear you and Camille and everyone else talk about "the code."

?: Yes, but, M. Fae, we know you're very shy and retiring. [Laughter; several discussions at once for a few minutes, converging on: How do you behave like a fan? How do you define the code?]

Constance: How do you define the code? "Code" is a word I actually use pretty informally. I'm not using it in any semiotic sense.

?: But what do you mean by a code? What are some of the rules that you think that you perceive?

Constance: [unclear; the tape was being flipped] ...they're so internalized that I don't know exactly what they are any more.

BT: M. Fae, I think it's obvious that you're one of the swifter members of fandom [Laughter.]; you learn without effort, maybe without noticing the process. But people who come into fandom do have to learn something, something that can be described as a code. In some cases you learn it so quickly and automatically, you're not aware of physically learning something. But there is something you learn from fandom. Even if you do have someone to "mentor" you, even if someone sits you down and talks to you, and tells you, this is what this means. No, you don't have to go through that process, but yes, you learn something that makes fandom comprehensible where it might not have been without that knowledge.

Henry: I don't think either of--

M. Fae: I don't understand where [? unclear] the delineation is, because I was not aware of there being any change; I was not aware of learning anything. I simply found something. I already understood how it felt.

Constance: Well, here's-- I can give you one example. In other words, when I say, learning the codes, it was more like just kind of learning a culture too, because I didn't know that there was this social space where women could talk so openly, and so humorously, and so raunchily about sex and the male body. You know. Okay? So just to get familiar with that, to see that there is a place where you've got total permission to do this.

Shoshanna: Well, it's not quite total permission. I mean, you learn that it's okay to talk about things like that, and how you do it; but you notice that we don't sit around talking about our own personal lovers, generally. We talk about, oh god, Bodie's dick in that picture, or whatever, and we talk very freely and raunchily about sex, but it is limited in certain ways. And if you came in, you know, just sat in a panel discussion in fandom or something, and you heard all these women talking about sex, and decided, wow, I can talk about sex, and started talking in equally gritty detail about your own personal sex life, people would get weirded out. You would have violated one of those unspoken codes of behavior.

Henry: Well, another one that I might pick up on is that it seems in fandom not to be okay to ask what you do in your mundane life. If it comes up in conversation, fine. One reason I don't talk about the private lives of fans in Textual Poachers was, even though that's something that as an ethnographer I'm trained to want to find out, and anchor this in social experience and so forth, was, it seemed to me rude, it violated the code of fandom, a sense of the way fandom conceived itself, and I was uncomfortable with a lot of the generalizations that Camille makes in her book about personal life, because I think she crosses that line. I think she talks about the mundane in relation to fandom in a way that fans generally do not do, and are generally uncomfortable talking about. And what is important about fandom is that in fact it doesn't matter what you do outside. It's what you do in this room that allows you to be--

Meg: It's what you do in fandom. I write, I illustrate, I do this or that.

Henry: Yeah, what you do in fandom.

?: But doesn't that communicate that stereotype that that's all that those women do? They don't have a life? And then we're not ordinary people.

Henry: Potentially, but I don't think anyone assumes that that's the only thing--

?: It's because we have really boring lives, most of us, just like anyone else.

Henry: Yeah, sure.

?:But they don't think that.

?: Something else I've noticed, too, is a behavioral thing. Generally speaking, you know, we don't invade each other's space. Look how we're all sitting.

?: Well, speaking of invading space, there is supposed to be a panel in here at three-thirty, and it is only half an hour long...

?: I know, I'm trying to get at that too... but in mundane life, generally speaking, if I sit down next to a guy, it's immediately--you know? [Making a leering sort of gesture.] Something like that. But I don't get that here.

?male: Could we have that visual again? [Laughter]

Sandy: I actually disagree. [Laughter; one cry of "you would!"] Pig piles in fandom are a very common thing. As a generalization, I don't buy it.

?: I mean, in a threatening way.

Sandy: It's possible that people respect the feeling that you give off, of wanting space, more here than normally. But I wouldn't say it's invariant that we leave space.

Meg: I've run into groups where this type of discussion can't happen, because somebody has to be in control of it. Now it's your turn to talk; okay, that was very interesting, and now you had your hand up... where a discussion like this [is impossible], you know, with a minimal amount of control--"hey, wait a minute, we can't hear"--which anyone can put in.

?: It's actually rather difficult, in some circle groups, to do, because it requires people voluntarily yielding both the floor and the train of thought to other people. And if you haven't got the circle [something unclear], you cannot do this. It can be--it just doesn't work. And then you do end up with... everyone's been in academic situations where that occurs.

Shoshanna: And on the subject of yielding the floor and the train of thought, as has been so correctly pointed out--

Meg: Ooh, very beautifully done! [Laughter]

Shoshanna: Don't argue, now!

?: And they say you have no social skills! [Laughter]

Shoshanna: Who says? [Laughter, applause.]

Escapade 1993: A Blast From the Past (Part One)

Next week, I will be joining Constance Penley and Shoshanna at Escapade, a long-running Southern California slash convention, for a discussion of fandom and academia. The event marks the 17th anniversary of a public conversation the three of us, along with Meg G. had held at the same convention shortly after my book, Textual Poachers: Television Fans and Participatory Culture was published. As we have been preparing for this reunion (I'm bummed that Meg is not going to be able to join us), Shoshanna pulled out of some long forgotten trunk the hard copy transcript of that original conversation, which was circulating in fandom for some years, but which has never been published. The conversation represents an interesting snap shot to how the slash fan world was responding to the growing academic attention being pointed in their direction. The early 1990s had been a bumper period for fan studies since it also saw the publication of some of Penley's ground-breaking essays on slash and of Camille Bacon-Smith's Enterprising Women: Television Fandom and the Creation of Popular Myth. Some have described this moment as the birth of fan studies, though as this discussion makes clear there was a long history of academic writing about fandom and about slash before our work was published. Yet, it is fair to say that our three projects exerted a very strong influence on subsequent academic research on this topic and helped to pave the way for Aca-Fen who have followed us.

This transcript captures the raucous, free-floating character of that original conversation and helps us to situate this moment of fan research in a larger historical context. I've been thinking a lot about this as I have been teaching my USC seminar on fan culture. In many ways, these books emerged at a key crossroads in American cultural politics -- on the one hand, they came just as the Third Wave of American feminism was starting to emerge, defining itself as much around its cultural preferences as around specific policy differences with the previous generation. In some ways, Bacon-Smith's focus in her book still reflects the Second Wave rhetoric and agenda, no doubt also a product of the fan women with whom she did much of her research, while Penley and I, in different ways, were grasping towards the concepts about gender and sexual politics which would be further articulated in the coming years.

At the same time, there are passing jokes here which remind us that the early Clinton years were a period of increased visibility for issues of sexual identity in American society: while the first generation of slash scholarship had wondered why straight women would read stories about gay men, there are many fans here who are out of the closset and eager to complicate such a framing of the issue. Shoshana, along with Cynthia Jenkins, was my collaborator on "Normal Female Interest in Men Bonking," which was one fo the first academic essays to acknowledge the strong presence of queers in slash fandom.

And we can see here that fandom itself is still defining its language and practices -- note the use here of "songtapes" throughout rather than the term, "vids," which is apt to be how we would describe these fan-made music videos today.

Next week, I am going to share a second transcript from the archives of the history of fan research -- this one a panel at Gaylaxicon which dealt more directly with issues of sexuality and fandom. If you enjoy these transcripts, please thank Shoshanna for her hard work compiling them and seeking permission from the fans quoted to share them with you. You will note some fans choose to remain nameless (or remained so because we were no longer able to identify them or reach them for permission). We have respected, as far as we know, fan's own choices about how to be identified in this transcript.

Transcript of a panel discussion between Henry Jenkins, Constance Penley, Meg G, Shoshanna, and others, at Escapade III, 6 February 1993.

Escapade is an annual slash convention. At that time Henry had published Textual Poachers: Television Fans and Participatory Culture, Routledge, 1992. Constance had published, among other things, "Brownian Motion: Women, Tactics, and Technology," in Penley and Ross, eds., Technoculture; and "Feminism, Psychoanalysis, and the Study of Popular Culture," in Grossberg, Nelson, and Treichler, eds., Cultural studies, Routledge, 1992. Meg and Shoshanna were fans. Many other speakers could not be identified on tape, and are listed as "?". All fans identified here are identified with the name/pseud they requested.

Shoshanna: This is the panel on academia and fandom, the way academia looks at fandom and the way we look back.

Meg: You have to first of all give the two alternative titles that we came up with for this panel.

Shoshanna: Oh, yeah. My alternative title that, for some reason, they would not accept, was The ivory tower meets the collapsible jade pagoda [Laughter]. They wouldn't accept that.

Constance: Inflatable jade pagoda.

Shoshanna: I thought it was "collapsible," but then, I don't like K/S. What was the other one? If not Acamedia...

Meg: Oh, when we talked about fans among the academics, you know, wandering lonely in this alien land... [Laughter]

Shoshana: Um, if there's anyone at this con who hasn't noticed me yet--because I'm fairly pushy--I'm Shoshanna, I'm just a fan. [Laughter] Well, I'm not just a fan. This is Constance Penley, who has written several articles on fandom and the community and intellectual-type stuff; I really meant to reread them the week before I came [to the con], but I moved the week before I came, and that took priority, so I can't say a lot specific about your work, but you will in a minute.

Constance: Yep.

Shoshanna: This is Henry Jenkins, who just wrote a book called Textual poachers, a study of fandom, particularly focussing on slash, on filk, on songtapes, on community, on reading strategies. Both these people are also fans; they're not just academics who come in and go, "Oh, look at the weird ones!"

Meg: Insiders and outsiders at the same time.

Shoshanna: Yeah. Bicultural, sort of. [Laughter] Well, they are two different cultures. They really are. I mean, I straddle the line too. I'm a fan and an academic... This panel [in the program book] listed "Jenkins, Penley, et al." [Pointing to Henry, to Constance, to herself, and to Meg,] Jenkins, Penley, "et," and "al."

Meg: You can call me Al. [Laughter]

?: But where's Sam?

Shoshana: He's leapt into, um...Henry? [Laughter; Henry says, "Oh, boy..."] Can you imagine Sam's face if he leapt into this art show? [Laughter] Can you imagine Al's face if Sam leapt into this art show? Meg, what do you want to say about yourself?

Meg: Well, let's see. I guess I can say that I sort of straddle the line because I'm an academic librarian in my mundane, day-to-day life. I have had an interest for quite some time in how academics view fandom, and once academics started viewing slash fandom I got even more interested in it. I wouldn't say that I'm really an academic, in that the only Master's I have is a library one, and not a real one, as anyone else in these other fields would tell you, so I don't count that way. I did however do some librarian-like things for this panel which include this. I run into some people still who say, well, slash should be private, and shouldn't be studied, and I wanted to make the point with this that it's too late. [Holds up a binder.] This is the bibliography, this is the academic and public media things discussing slash. Not fandom, slash. [Oohs and ahs; a cry of "where?"] This is a bibliography of all of that stuff, everything that I've found.

Shoshanna: [responding to an audience question on the side] It's almost certainly not complete.

Henry: It's not; I've got stuff that isn't on her list.

Meg: Anybody that has anything I don't have, send it to me so I can keep expanding it. If there's anything on here you want to look at, hit me up to look at the notebook; the chapters from the books [i.e. Henry's and Camille Bacon-Smith's books on fandom] are in here but you should buy the full books if you're interested in them. So this sort of validates the reality of the topic of the panel, in that it's too late, and it's been too late for years now; they found us. We have met the enemy and he is us.

Constance: I was happy that Jennifer and Christine [the convention chairs] wanted to put this panel together, because it made me go back and think about how I got into this. And I realized that one of the things I can say about my interest in slash fandom--I know Henry's going to talk a bit about how he was a fan before he was an academic, but I wasn't. And I came to slash fandom when I first started seeing stuff and started ordering it, and more of it, and more of it [Laughter] and for me it was the best--call it pornography, call it erotic writing, whatever--I had ever responded to, you know? I just thought it was great. But then just the idea that all of these women were getting together to--I do feminist film theory and television studies. And a lot of what I do is dealing with people who have these ideas about women consumers of mass culture.

?: Yes, but are they accurate ideas?

Constance: No, they are not; no, they are not.

Meg: There's something to do with passivity...

Constance: Yes, there's something about... You know, consumers are supposed to be bad enough, but you know, the most passive, degraded consumers are supposed to be women consumers of mass culture. So much of this just seemed wrong to me in every way. And interestingly, even some of the women, some of the feminists who are writing about women in mass culture who are quite sympathetic, still came up with what I thought were really very reductive descriptions of what went on when women were dealing with mass culture. So I got an invitation to IdiCon IV; I guess I'd just been ordering so much stuff that you know, somehow... And I went to that, and one of the things I realized was that I'm a fan of slash fandom. [Laughter] That's what my fan activity is. I mean, of course I--you know, to read K/S I went back and completely made myself over as a Star Trek fan, because I couldn't understand any of it, unless I understood the show.

Shoshanna: Are you a fan of slash, or a fan of slash fandom?

Constance: I'm a fan of--well, both! But if I really have to say where my biggest fannishness is, it's slash fandom. The idea of it and the actuality of it. So in terms of how that intersected with my interests or how that influenced me, at this point it's so difficult to say. But I do know that the three areas that I've been working in are so congruent with what goes on in slash fandom. I've been very interested in popular science or technoculture, so I wrote this one piece on how slash fans make decisions about technology in everyday life in the fan culture. So it was about making songtapes, and about fans and VCRs, and then the last half of this piece was on fantasies of technology in the stories themselves. I'm just interested in various parts of American culture where Americans are thinking through the human relation to technology, and how that might be a democratic relation to technology, with equal access to all. So this was like a perfect example, to be able to talk about this in a very positive way. So just to shamelessly hustle my own publication, that chapter is in this book that I co-edited called Technoculture, and it's all original essays that we got people to write, about hackers, AIDS activists, radical office workers, slash fans, in other words all these people out there who are just, shall we say, appropriating high technology and mass media in ways that they were not supposed to be able to do. So that was the context [of her piece]; I wanted to put that in. The other areas of work that I do have been kind of responsible for helping to start the notorious field of masculinity studies in academia [Laughter], and just this week a book that I edited called Male Trouble came out. And Henry is in that. And all those essays deal with new configurations of masculinity that are found, you know, all over American film and television right now. Fraught versions of it, slashed versions of it--even when they don't know they're slashed [Laughter]--

Shoshanna: Lethal Weapon 3.

Constance: --utopian versions of masculinity. So that was an interest I already had, but certainly what was going on in slash fandom, with the attempt to try to come up with better versions of masculinity--I learned a lot from that. And then the third area I've been interested in is pornography. I just always felt that as a feminist, I was just so sick of the pornography debates, so sick of the Women Against Pornography movement, I was so sick of everybody assuming that every feminist was anti-pornography. And I also saw this as a major obstacle to feminism becoming more accepted and more popular in this country, largely because of the way the media have taken this up; so many people think that all feminists are anti-pornography, and of course anti-sex, and anti-men, and everything else. So anyway, I decided that I really had to go ahead and confront this head-on. So I'm now doing, as far as I know, about the only course in this country--I teach at U. C. Santa Barbara, and I'm doing a course on hard-core pornographic film. And if you read the Santa Barbara News Press tomorrow morning [Laughter] you can see a little comment on my course. The Santa Barbara County Citizens Against Pornography lodged a protest with my chancellor, so... This is, you know, kind of historical pornography, stag films, things like that, going all the way back to the teens and twenties; it's right on up to the big high-production-value films of the seventies: Deep Throat, Inside Misty Beethoven, Behind the Green Door, and right up through lesbian sex videos, gay male hardcore; I'm showing a bunch of the safer-sex shorts from Gay Men's Health Crisis in New York, where you've got these really hot vignettes that are meant to demonstrate safer-sex techniques that are still really hot. And I introduce my students to the slash idea in this course, because the emphasis of the course is on people knowing what pornography actually is, rather than what they're told it is, and also on how pornography figures into people's lives. Because one of the things that I've really learned from slash fandom is that so few people have any description or any idea of what pornography means for people, what it can mean for people, what just being able to write your sexual ideas and desires can mean, for a sense of personal liberation, but other kinds of liberation as well. So by this time, I mean, to sum it up, my academic ideas are my fannish ideas, and my involvement is slash fandom is--they're just so tied up together it's impossible to tell. I never thought of myself as studying the fandom, maybe because I was too involved in it, but also because I was--I think of my work as trying to write, so that other people working on women in popular culture, women in consumer culture, women in pornography, so that they can learn from slash fandom what I've learned from slash fandom. So it seems like a kind of work of translation.

Henry: As Constance suggested, I came to academia via fandom to begin with. I have been a media fan for about fifteen years now, starting back in late high school/early undergraduate days, going to cons, meeting the woman who's now my wife via fandom, and she started me reading zines, which were very alien to where I as a male fan was coming from. I can remember early conversations where we'd be discussing an error, or problem, in one of the Star Trek episodes, and I would keep saying well, that problem is there because continuity screwed up, and because the director didn't do his research; I would always refer to the production process to explain the problem. And she would say, well, maybe this is going on in Kirk's life... [Laughter] And it was very curious to me, as we were dating and getting to know each other, that there was such a profound difference in the way in which we read. And I learned, through her, to really appreciate that style of playing with the text, that openness, that flexibility, and started reading zines, and it really started me-- At that time I was planning to be a political scientist. It was not at all what I had planned to do in my life, to go into media studies. But I got so excited about film, about television, by being a fan, by listening to people talk passionately about popular culture and their engagement with it, that I decided that the thing to do was to go to graduate school and study film and television, because that's where my excitement was, that's what did it for me; maybe I could become a professional fan in some fashion [Laughter]. And I arrived at the University of Iowa, and the very first course I took there, I got assigned an article called "Star Trek and the bubble-gum fallacy," by Lawrence and Jewett, which I take on early on in Textual Poachers. But essentially it argued, well, this is an incredible cult religion that has grown up around Star Trek, and it's very much like the Manson family [Laughter]. Like, the Manson family was really attached to the Beatles, and they read it [the Beatles' music] oddly, and they went out and killed people, and these people have just devoted their entire lives to Star Trek. And it begins with an assertion that, well, when you ask these people why they like the show they really can't tell you why they like the show; it's just like bubble gum. And I thought, how incredibly odd, if these guys dealt with the cons that I've dealt with, that they think fans are inarticulate! And it was highly disingenuous, because it included cites to Star Trek Lives, and The World of Star Trek, and other early books that were in fact quoting fans very extensively, so he knew that these writers knew that fans were articulate, and had closed the door to them. So I, in my very first class as a graduate student, said to the instructor, look, I'm going to write an essay that responds to this. Because I was really irked. And so I wrote what was the earliest draft of my first essay on Star Trek, "Star Trek Reread, Rerun, Rewritten" was first coming into being as a graduate student, writing out of anger at the way in which fans had been written about. And it ended up getting published, one of my first publications, in a journal, and from that I got asked to write a book. [Laughter; Meg is holding up each piece he mentions as he mentions it.] She's got it all right here, my entire oeuvre.

Meg: I don't have the bubble-gum one, because it's only about fandom, it's not about slash. This is just slash.

Henry: Slash was something I discovered fairly late in this whole process. And I have to admit I was initially a little uneasy about the idea of plunging into slash. The first couple of pieces [that he read] were really painful pieces; they were hurt/comfort slash stories and they sort of threw me out. And part of it was, even when I read nice stories, there was a sense of, not with my body! [Laughter] Not that I was homophobic exactly, but that I was uncomfortable with the way in which women were writing about men's bodies, and having them doing things that it didn't seem to me would cause me a great deal of pleasure to have done to my body, and I had some trouble reading this fantasy and projecting it outward. As it's gone along, though, slash has really changed how I think about my own sexuality, in a very direct way. I had for years fought an awareness of gay impulses in myself, had fled away from those with a great deal of fear. I now talk of myself as bisexual. I'm in a monogamous relationship more than a decade old that is heterosexual, but my sense of myself, and the label that I attach to myself, have changed through reading slash and recognizing the meaningfulness of those fantasies, and tapping them into thoughts and fantasies I had going very very far back.

So slash really changed me in that way, and has led me to be much more open about dealing with questions of sexuality in my work as a scholar. I just got through teaching a course called "Gender, sexuality, and popular culture," that included some slash stories in it, some of M. Fae Glasgow's stories, and that really was an attempt to engage more fully with the whole issue of sexual identity, and it started with writing about slash for Textual Poachers. So now I can honestly say, as my button [which he's wearing on his shirt] suggests, yes, I am both a male and a slash fan, and have really become excited, because I think that slash really speaks to men, including straight men, in a way that a lot of popular culture doesn't. The sorts of themes I talk about in terms of slash in the book, that breaking through of the barriers to intimacy between men, the creation of communication across the kind of walls that we as men put up around ourselves, is a very profound fantasy that a lot of men have. And I think back about the reality of my friendships with other men...

One of my best friends as an undergraduate just about died of cancer, and I didn't know it. He just had disappeared for nine months. He couldn't communicate to me this vulnerability, and he was seriously ill before I ever found out and went to his bedside and we talked about it for the first time. But that was the reality, that I didn't notice, he wasn't communicating, and we were both into our little walls to the point that none of the stuff that's in slash was a possibility. The thought of crying, of communicating, of talking between men is so rare in our culture that slash really represents to me one of the few places where you can talk about those questions, where you can engage with it and fantasize about it. And I wish I had friendships with other men that were as good as the sorts of images that crop up in slash. But it's something that politically is very important to me, that I, going back to an undergraduate, during the same time period, ironically enough, was doing male consciousness-raising sessions. And I had been talking about masculinity as an issue, and a lot of my own writing that isn't about fandom deals with questions of gender or masculinity in one way or another. But it was slash, I think, that really opened me up fully to the implications at a most personal level of what I was actually talking about, and helped me understand that much better.

So this book has been both personally and professionally a really important one to me. It's one that was intended to be written as a fan as well as an academic, to both academic and fan audiences. I've been gratified by the responses on both sides.

One last thing I want to say before we open it up was what had changed within the academy over the last ten years that allows this work to be done. That is--I'm thinking about film and media studies--we as a discipline had to define ourselves in opposition to fans and buffs in order to gain admission to the academy. That is, if you're going to be taken seriously, and you're writing about popular culture, the last thing you want to do is be accused of being a fan. Right? You want to say, I am an academic. I'm studying this just like you study art history and you study music history, and you study literature. And you push away those personal implications of this stuff in your own life, and you devalue them. And I think a lot of the attacks on fans by academics previous to us grew out of their desire and discomfort at the relationship or parallel between academic engagement with popular culture and fan engagement with popular culture. I began a conference paper recently by turning to the audience and saying, you know, we've been talking about television this entire weekend, many of you traveled all the way across the country to be here with us today, and I just wanted to say--get a life, will you? [Laughter] And sort of turn the table around and realize that the stereotype of the academic and the fan are virtually the same.

It's only now that there is a secure base for film and media studies within the academy that it is possible for people like me to go through graduate school publicly as a fan, to assert, to out myself as a fan, which a number of people, academics and fans, have referred to in letters about Textual Poachers, that I outed myself as a fan within the academy. And I've in fact heard very negative things from some academics as a result of that. I was quoted in Lingua Franca as saying that I'm a fan first and an academic second, which is actually a misquote. It was a chronological statement; it wasn't a statement of priority. But I said that the things I write about grow out of things that I care about as a fan, and that I choose to write about them and engage with them as an academic as well. But I got a lot of ribbing and uncomfortable remarks from other academics because of that statement.

But I think it is now possible to be a fan academic in the infrastructure of the academy as it's now evolved. And now I get letters from all over the country from graduate students who are writing about their fandoms. Not just fandoms that are included in our world of media fandom, but Stevie Nicks fans, or soap opera fans, and any number of people are beginning to write as fan academics. I know of at least one anthology of fan academic stuff that's in the pipeline right now, of academics writing about fandom, and almost all of the people in it are graduate students or junior faculty who came to the academy as fans of one sort or another, and are writing about things they passionately care about. And so that's why this year Camille's book came out, and my book came out, and Constance's work has been coming out over the last couple of years on this stuff, that it suddenly seems like all of a sudden the academy has discovered fandom. It isn't, in fact; academics have written about fans for a long time. But we discovered a way to talk to fandom about our work, and to talk as fans within the academy. And that's what's changed, is the ability for you to talk back to us, and for us to try to create some dialogue. And it's something that as a student of popular culture I care about very much, is taking what's going on in the academy about popular culture, and breaking down those barriers to talk to the popular communities about it, and it's something I keep struggling in my own work to find more and more ways to do, to engage in discussions like we're having today.

?: But the question we need to know is, should fans be allowed to serve in the military? [Laughter]

Henry: It's probably too late for that...it's a question of identity versus practice. You can have the identity of a fan and be in the military, just don't practice it. [Laughter] I mean, I wouldn't want to take a shower with one... [Laughter]

?: It's too late; they've already got pictures of Spock and Kirk hanging in astronauts' mess halls.

Shoshanna: As a fan, I've been really fascinated to read a lot of the academic work on fandom because it gives me a new language in which to think about what I'm doing. Sometimes it manages to put into words things that I had not been able to put into words before. Sometimes it tells me things I didn't know before. Sometimes it tells me things I didn't know, and I still don't know after they've told me, because I don't believe them for a minute. [Laughter] But even then, unless it's just complete garbage, it forces me to sit down and think about what they're saying, and why it's wrong, and how it works. Camille Bacon-Smith's book I have some real problems with--a lot of people are nodding--but the fact that she wrote it, in the language that she did, meant that I could then try to think about it in that language, and come up with, why doesn't this work, and what's going on...

Constance: What is she on?

Shoshanna: Yeah... um... I'm sorry, train of thought derailed.

Constance: The language it gives you.

Shoshanna: Yeah, um... We have a language we use as fans to talk, and I also speak academic--I have a Master's in history, although I'm now grading classes for Henry in film and television--and I like being able to speak both languages. I gave a copy of Henry's book to my parents--a copy to my father and a copy to my mother, because they're divorced--partly as a way of saying, this is what I've been doing for the last ten years; here it is described in a language you can understand, a language that maybe won't make it seem so stupid to you. It didn't work for my mother; she was infuriated by the book, she was really angered by it. It made her very angry.

?: Why? The book or the subject?

Shoshana: Both. As far as I could tell--and you have to understand, I don't get along with my mother, and I don't share many values with her--as far as I could tell, she was angered that fans spend so much effort on this worthless pastime--

Constance: Oh, yes.

Shoshanna: --and that academics spend so much effort studying this worthless pastime. [Laughter] She thought both of these were a waste.

Meg: It's okay to spend that much time and effort studying Shakespeare, but not Star Trek.

Shoshanna: There's a line I heard somebody say yesterday--I don't remember who said it, just in the middle of a panel or something, talking to someone, and talking about somebody who was particularly impassioned on a subject, and they turned to this person and said, get a hobby! [Laughter] I thought that was beautiful.

Jane: [unclear; what she always thinks of are] those guys that sneer at the big fat media girls, with their Trekkie stuff, who sit in their shows with their friends, and they watch them over and over, and talk about them; as they sit there with their beer guts and watch the Super Bowl, and talk about the plays over and over with all their buddies... [more, unclear; laughter]

?: It was it interesting that you said "Shakespeare," or whoever it was who said "Shakespeare," because that is exactly what was said in a discussion that I had with people who were studying Shakespeare, until I said, yes, but Shakespeare was the television of his time.

Meg: Shakespeare is popular culture. [General sounds of agreement.]

?: And we didn't continue the dialogue, because I think they're still thinking about it.

Meg: Well, the usual comeback to that is that now there's been hundreds of years and it's been proven to be more than popular culture, because it has staying power and it's a classic.

Henry: But the point is that Shakespeare was still popular culture as of the turn of the century. We're not talking hundreds of years ago. It was still a lively part [of popular culture]. And the academy robbed it from popular culture and killed it and stuffed it and put it in a museum. [Laughter] And then sits around and feels proud of itself, that it's done something vital for the survival of mankind.

Meg: Getting it out of the hands of those horrible populists.

(MORE TO COME)

Learning in a Participatory Culture: A Conversation About New Media and Education (Part Four)

This is the final part of my interview with Spanish educational researcher Pilar Lacasa for Cuadernos de Pedagogia, a Spanish language publication, about my research on the New Media Literacies. Here, we discuss learning games, mobile technologies, civic engagement, and my advice to parents and teachers. Our challenge is then building bridges between culture and participatory democracy. Can you explain more?

The challenge is how we can help build the bridge between participatory culture and participatory democracy. I am starting to do research on what I see as proto-political behavior: the ways that these hobby or fan or game groups educate and mobilize their members around issues of collective concern. I believe that if we better understand these practices, we will be in a position to foster a new kind of civic education which starts where young people are already gathering but helps them to expand their understanding of their roles as citizens. A striking feature of these new social structures is that they are defined less through shared geography than through shared interests.

They may be better suited to support national or even global models of citizenship than those based on purely local levels of engagement. Yet, we need to be careful about making too many hasty assumptions about this. Jean Burgess tells the story of photographers in Queensland who connected through the photosharing site, Flickr. They began meeting up on weekends to visit local sites and photograph them together. As they began to share these photographs, they connected with former residents of the region who now lived elsewhere who shared older images and stories and remain linked to the local through the platform. As they began to take photographs, they began to look at their community through new eyes, starting to identify local problems and eventually working together to increase public awareness and lobby for solutions. So, a platform which is not particularly local in its organization never the less resulted in local political engagement.

You say that these on-line communities could be a new way for people practice being citizens. Could you explain these ideas a little further?

Robert Putnam's book, Bowling Alone, sees bowling leagues as a cornerstone of American civic life in the 1950s. He suggests that communities gathered regularly at bowling allies to spend time together, increasing the social connections within the community. When they were not bowling, they were engaged in conversations -- some simply gossip, others dealing with local policies and concerns. The strong social ties which emerged in this context helped to strengthen their collective identities as citizens and thus increased voting and public service. Putnam fears that television pushed Americans out of the bowling allies and into their private homes, resulting in much greater social isolation and a breakdown of community life.

So, how do we understand the new social structures which are emerging around online gaming -- the guilds in World of Warcraft, for example. Here, people form strong shared identifications, gather together regularly to play and socialized, develop leadership which can deploy the diverse skills of the guild membership to confront complex challenges and pursue long term and short term goals. Often players say they come back night after night out of a sense of obligation to each other as much as out of a pleasure in the game play. In short, there are many of the foundations here which Putnam argued allowed bowling to seed a robust civic culture in the mid-20th century.

And video games? What can children learn from them?

Will Wright, the designer behind Sim City, the Sims, and Spore, has suggested we think of games as problem sets which students pay to be able to solve. What he means is that a good game poses complex challenges which are just on the threshold of the player's abilities, creates a set of scaffolded experiences through which they acquire the knowledge and skills needed to solve those problems, and offers them a chance to rehearse, make mistakes and learn through them. An even stronger game allows them to manipulate the simulation, shifting variables and learning what the consequences of their changes are. A great game creates a context where they are encouraged to share what they learned and what they produced with other players, enabling peer to peer learning to occur.

As James Paul Gee has suggested, games put into action many of the core principles being discussed by the best work in contemporary learning sciences. And they do so in ways that are highly motivating. Young people have clearly defined goals and compelling roles which motivate them to actively and intensely engage in the learning process. We've all seen kids who will quit early when they hit a problem with their homework and yet beg to stay up later if they hit a challenge in a game.

Could then video games have a place in classrooms?

Schools would do well to see what they can learn from games. Some are arguing that schools should build activities on and around existing commercial games which already have strong learning potentials; others that educators should be developing compelling new games which connect school content with good game design; and others are suggesting that we redesign school activities to include elements of play and game design. All of these models point to the need to incorporate a more playful mode of learning into our educational institutions and to harness the power of games for more formal kinds of education.

Right now, games are teaching young people skills -- problem solving, design, simulation -- but it is up to teachers to couple those experiences to specific domains of knowledge which get valued in the curriculum. My experiences in developing educational games suggest that the first step is trying to rethink why we want kids to learn what they are required to learn -- that is, what it allows them to do in the world. Because information that is latent in a textbook has to be deployed actively in a game, otherwise there is no learning taking place.

Do you think video games can help break down barriers between what is learned inside and outside school?

Playing the game is only a small part of gaming culture and in the case of The Sims, Spore, or Little Big Planet, it may be the least significant part of the experience. These games encourage young people to remix and reprogram their contents. Sims players may develop their own avatars, design their own furniture, and exchange it online at the Mall of the Sims. The Sims players may use an ingame camera to collect images for their scrapbooks and then use the images to construct original fictional narratives. They may use the game engine as an animation platform to construct their own movies. In Little Big Planet, they may design and program their own levels and exchange them with other players. In many games, they form communities online to teach each other the skills they need. And in games like the Civilization series, which simulate historical societies, they include teaching about real world history as well as ingame strategies and tactics.

In each case, the game becomes the entry point for a broader range of cultural expressions and in the process, helps to create sites of learning. Young people are learning to program, design, tell stories, or become leaders through their social interactions through and around games. These accomplishments need to be recognized and valued through schools just as schools have historically supported the activities of Boy Scouts and Girl Scouts or after school programs like yearbook, newspaper, drama club, and the like. These activities become a crucial part of how young people define their identities and form social affiliations.

But the principles that work there to support informal learning can also be carried over into more explicitly educational activities. For example, Mitchell Resnick at the MIT Media Lab has developed the Scratch program which uses these same participatory culture principles to enable young people to learn how to program; they've created a platform where young people develop their own projects, share them with each other, borrow and remix codes, building upon and improving each other's work, through principles derived from the Creative Commons and Open Software movements. Young people around the world are using these platforms to acquire digital skills through the classroom, after school programs, and on their own.

I would like to ask you about the context of learning related to the new mobile media, for example a small NDSi or the iPhone. What implications could have this have for education?

In many parts of the world, these new social and cultural practices are developing around mobile media rather than networked computers. Cell phones are dramatically cheaper than laptops, say, and thus we are broadening who gets to engage with the new social networks. Twitter, for example, is designed to allow contributions from both mobile phones and computers, creating a system where information flows fluidly across media platforms.

A short term consequence of these developments is that young people will be able to access the information they need from anywhere and everywhere. These mobile phones will become a new kind of knowledge prosthesis which expands the capacity of their memory, allowing them to mobilize information in new ways on the fly. We call these practices distributed cognition because they involve off-loading parts of our thinking capacity onto a range of appliances and see it as a fundamental literacy.

Of course, we need to be concerned about an over-reliance on such devices if it decreases other kinds of learning, yet we also need to know multiple ways of solving a problem and the ability to off-load some tasks to our tools makes it possible for us to explore other questions at greater depth. Yet we are just starting to explore the implications of location-awareness for education. Eric Klopfer at MIT has developed a tool kit which allows educators to design augmented reality games. Augmented reality games are played in real spaces using digital handheld devices. In some cases, they allow students to access fictional information which is GPS enabled alongside their own observations of the real world.

Through the games developed for these platforms, young people learn to see the world through the eyes of urban planners or environmental scientists; they get to see their local communities as they might have been a hundred years ago. David Williamson Schaffer talks about these practices as "epistemic games," that is, games which help us learn to think like a particular professional group, deploying their real tools and practices to confront authentic problems in the real world.

Young people may not simply play such games; they might also work to develop them, interviewing people in their neighborhoods as they build games around local history or civic problems, translating what they learned in their textbooks into resources which they can deploy on the ground to solve compelling problems.

What aspects do you consider to be essential in teacher education to help kids and young peopleto develop new literacies by using these new media?

Teachers, librarians, and other educators have a vital role to play in this new electronic culture. They will become research coaches who help young people set reasonable goals for themselves, develop strategies for tracking down the information they need, advise them on the ethical challenges they confront as they enter new social and cultural communities, and recommend safe ways of dealing with issues of publicity and privacy which necessarily shape their digital lives.

In order to perform that role, they have to become comfortable with the new technologies and their affiliated practices. It is not enough to know how to use the tool; they have to master the cultural logic and social norms which are emerging around these online communities. This is too much for any teacher to take upon themselves. So, they must each take responsibility for acquiring different skills and understandings and be prepared to draw upon each other as resources for themselves and for their students. In doing so, they will be applying the principles of collective intelligence and social networks to their own practices and thus will be immersing themselves more deeply in these new media literacy skills.

We've been experimenting with an 'unconference' model for developing curriculum which bridge between traditional school content and new media literacy skills as an alternative model for professional development. The unconference starts out fairly chaotically as participants dump onto the web or exchange in person ideas, resources, practices, and activities which they think might be valuable to this subject area. Gradually, you gather together these resources, start to construct categories, and refine the activities. In the process, participants get to know each other and what each member can contribute to the group.

Many families are afraid of new media, and may even prevent their children from using them in the same way as they use a book, or a comic, a novel and so on. What would you say to them?

In many ways, parential concerns about new media are understandable. As parents, we are facing new experiences which were not part of the world of our childhood. We don't know how to protect our children as they enter these spaces and we may not know how to advise them when they encounter problems there. But those basic concerns can easily be turned into fear and even panic as they get manipulated by a sensationalistic press , political demagogues, and culture warriors. As adults, we owe it to our children not to foreclose important opportunities out of ignorance and fear. Instead, we have an obligation to learn more about the emerging cultural practices we've been talking about here. I certainly don't think we want to turn our backs on our children nor do we want to be snooping over their shoulders all the day. We need to be informed allies who can help watch their backs as they enter into situations that none of us understand fully.

We need to be there to celebrate their accomplishments; we need to be there to advise them as they confront ethical challenges; we need to be there as they acquire skills at accessing and deploying information. We need to do this because it is important to our children, their development, and their well-being.

Maybe you can tell a little more by using some example

Here's a few practical examples of things you can do: When my son was three, my wife and I began to help him develop some basic media literacy skills. Some nights, we read him a bedtime story. Other nights, we asked him to tell us a bedtime story. We recorded his stories on the computer; we could print them out and let him illustrate them, then we'd photocopy the whole and send it to his grandparents as a gift. They would read and respond to his stories. Many of his stories dealt with the media he consumed -- games, television, comics, films, toys -- and we would use this storytelling practice to talk through with him his fantasies and fears, sharing our own values about the issues he was exploring.

Telling the stories gave him a sense of being an author -- a key experience as we think about the new participatory culture -- and it paved the way for later creative experiences he would have as he moved on line.

Or imagine an older child -- a teen or preteen -- who is first becoming interested in social networking sites. Perhaps you could ask her advice in setting up your own Facebook page. This would allow you to learn more about how social networks work but also to create a context for talking about how people represent themselves on line. If she's like most teens, she is going to be at least as concerned about being embarrassed by her parent's public presentation as you are going to be about how much information she shares on line and it is through those conversations that you can exchange your values.

Teens still need adult involvement and parential advice as they move into this new world, but they also deserve to have that advice informed by direct experience and careful research into the nature of the world we are preparing them to enter. This is no different in its logic than what previous generations of parents have faced given the pace of technological change across the 20th century, even though the specifics are going to be different from anything your parents confronted in raising you.

In conclusion: How can we transform schools by using new media? Please, give us one or two suggestions for institutions, even governments, that are considering this challange, what would you say?

The first point I'd make is that we have to understand the new media literacies as a paradigm shift which impacts every school subject, not as an additional subject which somehow has to be plugged into the over-crowded school day. The push should be to have every teacher take responsibility for those skills, tools, and practices that are central to the way their disciplines are practiced in the real world rather than locking away the technologies in a special lab or a special class where it gets isolated from the real work of the school. The school needs to work together, as a community, to develop strategies for full integration across the curriculum, and to identify those skills which each member might contribute to the community as a whole.

Schools need to operate much more along principles of collective intelligence and social networking -- to identify and deploy the expertise they have in their community and to reach beyond their community to other sources of experience and knowledge, whether parents, educators at other schools, or others within their larger community. They need to create ways of sharing best practices and failures, offering advice and feedback to each other as they make this challenging transition. They need to be as concerned with how they teach as they are with what they teach.

Where possible, schools need to introduce complex problems which require their students to track down information from multiple channels and to work together to pool knowledge and combine skills . They need to develop opportunities for young people to share what they have produced with the world, getting feedback and recognition from a larger community, and taking greater responsibility for the quality of information they circulate.

Schools need to lower existing barriers which make it difficult to deploy participatory platforms through education, stepping back from software that filters or blocks access to the internet. But in doing so, they also need to work with the students to develop norms of use that respect the particular character of the school community and its goals rather than adopting an "anything goes" attitude.

Learning in a Participatory Culture: A Conversation About New Media and Education (Part Three)

This is the third part of my interview with Spanish educational researcher Pilar Lacasa for Cuadernos de Pedagogia, a Spanish language publication, about my research on the New Media Literacies. This time we talk about the relations between old and new media and explore how YouTube, fan fiction and Facebook can be deployed in meaningful ways through school. So far, we have been talking about new media, but it is clear that they do not replace the old ones.

Almost never do schools think about the relationships between new and old media. Some people may have the idea that some of them will replace the old ones. A study of American college students preparing to enter ten different professions found that educators in training were the least likely to play videogames or participate in social networks. Teachers have defined themselves as defenders of book culture, often in what they perceive as opposition to the new digital culture. This protective stance no doubt reflects the rhetoric of the digital revolution which imagined that new media was going to displace if not destroy old media. And thus, for digital culture to thrive, book culture must die.

In fact, the opposite has happened. The new media has built upon and around existing modes of communication. The average person has access to a greater array of different books now than ever before thanks to online book dealers. The average teen writes more, thanks to e-mail and online discussion forums, than the previous generation. We will live in a world where books and printed matter still matters even as students get more information from computers than ever before. They are going to need to go where the information is, know how to assess the reliability of information which comes without comfortable gatekeepers, and be able to communicate their ideas through many different channels to many different publics.

Therefore we need to use multiple media.

This situation doesn't allow us to make any easy choices between teaching print and digital literacy: students clearly need both and more importantly, they need to understand the relationship between the two. They need to understand the different structures through which traditional encyclopedias and Wikipedia produce and evaluate information, for example. They need to be able to read charts, maps, and graphs, but also to be able to produce and interpret information through simulations. They need to be able to express themselves orally, with pens and paper, and with video cameras and digital editing equipment.

Many of them are already acquiring such skills outside of the classroom through informal learning practices that thrive in this participatory culture but others are being left to be raised by wolves, not able to find their way into generative practices and supporting communities, and acquiring none of the ethical norms that might govern their future activities. Howard Gardner's Good Play Project at Harvard found that many young people don't apply ethical standards to their online conduct because they don't believe that what they do online matters. We can see this as an ironic response to adults who have dismissed such activities as worthless or meaningless, rather than asking questions about how or what they are learning through their participation in this practices, recognizing their accomplishments, or advising them on their ethical conflicts.

Schools, libraries, and other educational institutions need to be both embracing the potentials and confronting the challenges of this emerging culture not as a replacement for existing print practices but as an expansion of them.

Can we think then that schools lose many of learning opportunities supported by new media?

New Media platforms, such as YouTube, have expanded our access to the rich archives of existing sounds and images from the past. We have access now to recordings that were once buried in the archives but which we now can summon up at a moments notice. We can navigate the entire media scape on the fly, at a second's notice, in response to the flow of a classroom discussion.

We could, at least, if schools were not often blocking access to these very same tools and platforms out of fear of inappropriate content or risky forms of participation. Talk about cutting off your nose to spite your face! It is as though we were closing all the libraries out of concern that young people might track down the pictures of topless women in National Geographic!

Beyond that, the new media tools allow young people to edit and respond critically to those moving images in new ways, to create presentations which have the explanatory power of well crafted documentaries, though again, they are often blocked by schools who are uncertain about the legalities of copyright protection and thus unwilling to allow them to remix and recontextualize content. So, right now, at least in American schools, and in many other counries around the world, the opportunities afforded us by these new digital archives are being shut off through school policies that are born more from fear and uncertainty than from reasoned pedagogical goals.

Maybe your idea of transmedia phenomenon may be a way to explore opportunities offered by the media. For example, teaching students how to write narrative texts when using the Harry Potter books, movies or video games.

What I'm describing as transmedia storytelling has been a fundamental part of human expression since the dawn of time. Certainly we need young people to develop a critical understanding of how contemporary media franchises like Harry Potter operate, both recognizing the aesthetic opportunities for authors to construct worlds which are bigger than single texts or even single media, but also understanding the commercial imperatives which are marketing extensions of popular stories to them.

But this idea of transmedia might also help us to understand the world of the church in the middle ages, say. Unless you were literate and in the priesthood, you would not have experienced the stories of the Bible through a single text. Instead, those stories would surround you, conveyed through every available communications system. They would be performed on carts, expressed through stainglass windows and the structures of cathedrals, painted on the ceilings, proclaimed from the pulpet, and sung by the choir. Go back even further and think about the early cave paintings which historians believe were used as sites of performance: the live storyteller interacting with the painted image to convey the experience of the hunt. So, the earliest representations we have might have been part of a transmedia experience.

Many of the works we teach took elements of oral culture and translated them into printed prose, again suggesting that we need to understand how stories move across media if we are going to understand why and how humans tell stories. Too often, teachers have been indifferent about media, teaching the texts of plays without regard to the conditions of their performance, for example. But now, we want teachers to explore art and literature with a heightened awareness of the media through which they were produced, distributed, and consumed.

And what about social networks, a new widespread medium of communication among young people and also among many adults?

One way to understand the new power of social networks is to understand what roles these platforms and practices played in the recent Obama presidential campaign. A traditional political website works by linking individual voters to the campaign; a social network site works by linking voters to each other. At a certain point, Obama's supporters were able to take over much greater control of the political campaign. They could organize local events quickly without having to go through the centralized campaigns. They could pool resources, each member contributing what skills they could, to the shared effort. Once he's in office, they can continue to mobilize in response to public policy debates or rally around other candidates who share their vision of progressive change for the country.

These social network sites are transforming the nature of civic engagement and participation. Young people need to learn how to become a part of these powerful new kinds of communities, need to know how to navigate through social networks to connect with people who have skills and knowledge that they need, need to understand the ethics of social life within these networks, and need to understand the risks as well as the opportunities of interacting with people they do not know face to face. The Obama campaign worked at both the national and the local level, but these social networks now work on a global scale.

What is the role that these networks can play in schools?

Schools have long used pen pal programs to connect their students with children from other parts of the world. The deployment of social networks through education allows young people ongoing interactions with a global community of learners who share common interests and goals; it allows schools to dramatically expand the human resources they can draw upon in their ongoing pedagogical activities. As we think of social networks as sites of learning, we can see two levels of pedagogy -- acquiring access to the broader range of expertise supported by the networks and acquiring the skills needed to deploy social networks for a variety of purposes in the future.

As with all of the new literacy practices we are discussing here, some youth will have extensive experience deploying social networks outside of school and deploying them in the classroom will allow them to direct that experience towards mastering new content, while other youth will not know how to work through social networks and schools can provide them with a safe, supervised context for mastering those skills.

Learning in a Participatory Culture: A Conversation About New Media and Education (Part Two)

Last time, we ran part one of a four part interview I did with Spanish educational researcher Pilar Lacasa for Cuadernos de Pedagogia, a Spanish language publication, about my research on the New Media Literacies. This time, we dig deeper into the concepts of participatory culture and the participation gap and talk about how the new media literacies can impact how we teach literature.

Is there anything really new in the idea of new literacies? Is it different from other processes such as reading and writing much more related to the printed materials?

Yes and No. In many ways, they are expansions of skills we've always taught which is why many of them will feel familiar to teachers and will fit comfortably within existing disciplines. In some ways, they represent the expansion of research skills into the more diverse information environment or an extrapulation of what it means to read and write to cover a broader range of communication practices.

But they also reflect habits of mind that emerge in response to networked communications or a converged media landscape. So, there is a much greater emphasis on literacy as a social and collective rather than an individual practice -- on learning to collaborate and exchange knowledge with others. There is a greater emphasis on the challenges of moving through a dispersed media landscape, interacting with groups who come from different backgrounds, shift attention between multiple channels of communication, or deploying different tools for processing information. These new skills do not so much emerge from new technologies as from new social, cultural, and educational opportunities that have emerged around those platforms.

Perhaps there is a generation gap when people use new media.

There are certainly generational differences in our experience and comfort with these new Technologies and their affiliated practices. Most adults encountered the computer first in the workplace, where-as many young people encountered it first in the home or the school. They approached it with different goals and expectations which means that they understand it in fundamentally different ways.

It isn't just that young people have grown up with the technology while adults came to it later in life. They have a totally different attitude towards what a computer is and the place it holds in their lives. That said, we have to be careful about drawing too sharp a generational dividing line here. First, the most powerful forms of participatory culture are those where adults and young people interact together in more fluid ways than would be found at school, work, church, or home. They are motivated by shared interests; they actively seek to learn from each other; and they are valued less on their age than on what they can each contribute. When we assume adults are locked out of the digital realm, we close off those opportunities for transgenerational experiences.

Second, we need to be careful about assuming that all young people have had access to the full benefits of the digital age. There are many inequalities not simple in terms of access to the Technologies but also in terms of opportunities to participate. That's what I call the participation gap. Some young people have been invited into the digital realm and feel free to express themselves there in as public a manner as is possible, while others feel excluded, cut off.. They don't understand how participatory culture works; they haven't been encouraged to participate; they don't think anyone will care what they have to say.

What could do educators to overcome these participation gaps?

Educators have key roles to play here in terms of creating a space where those who have been previously excluded can be welcomed into the new knowledge communities and can find their voice through the emerging participatory culture. But to perform those roles, they need to overcome their own fears and uncertainties about the digital World. They have to learn about the online world the way many young people have learned about it -- through active participation. They need to experiment with the various tools and platforms; they need to find a community which shares their interests and passions and plung into it deeply so they know what it is like to share knowledge through a social network and to create things through dispersed collaboration.

To do this, they may well need to sit down with a young person they know who is deeply immersed in this world and seek their advice and mentorship, reversing the normal role in the classroom, learning from their students or their children. In doing so, they will be trading different kinas of expertise -- matching the exploratory spirit of youth with the experience and wisdom of adulthood. But they need to avoid closing off the communication and learning too quickly by assuming that they already know everything the young person is going to teach them.

In these new contexts of communication we not only speak about Participatory Culture but also about Convergence Culture.

When people in the media industry use the term convergence they are often talking about a technological process -- the bringing together of multiple media functions, the uniting of multiple communication channels through a single device. Imagine say the iPhone as a tool which performs many different media functions -- from playing games to taking photographs -- and connects us to different networks -- from telephone to the internet. That's often what gets described as a convergence device.

I want to argue though that convergence is also a cultural process, one where stories, ideas, images, move across all media platforms, shaped both by the desire of companies to expand markets and by the desire of consumers to gain easier access to meaningful media. In many ways, it doesn't matter whether or not our tools are talking to each other; we are forming an integrated information ecology in our heads. Storytellers are learning to disperse information and experiences across media platforms, encouraging their readers to explore and map the storyworld through a series of encounters. Educators are discovering that we learn or do research in a similar manner, putting together dispersed pieces from many different media platforms, to form a coherent picture of the world around us. So, teachers need to encourage students to develop a core competency in transmedia navigation.

Are any specific skills necessary to take part of this new Participatory and Convergent Culture?

Transmedia navigation is simply one of a range of new competencies which we think schools should be exploring. In a white paper I helped to write for the MacArthur Foundation, we identified a series of core skills and competencies which we think are needed for young people to be able to fully enter the new participatory culture. These skills include the ability to deal with simulations and visualizations, the ability to explore the environment through play and identity through performance, the ability to deploy information appliances and social networks in processing information, and the ability to negotiate around cultural differences encountered in diverse online communities. Project NML has been developing a range of resources to help educators acquire and promote these new skills.

Could you explain what are those resources developed in the project New Media Literacy?

Our Learning Library, for example, provides a range of pedagogical challenges (a cluster of activities which allow young people to encounter, explore, experiment with, and ethically evaluate some of the emerging media practices.) which illustrate and embody the 12 skills. The library's resources are modular, so that they can be appropriated and used in a range of contexts from home schoolers to formal educators. They are multidisciplinary so that teachers can take ownership over those skills which are central to their own disciplines and thus we can integrate these skills across the curriculum.

The library is designed as an open platform which allows educators and students not simply to consume existing activities but also to contribute their own, sharing what works in their classrooms with other educators, appropriating and remixing each other's content so that we can all learn from each other. In other words, the learning library takes seriously what I've already said here about participatory culture and collective intelligence.

Who can use this library?

We are encouraging different organizations to develop their own collections for this library and are especially excited at the prospect of educators from many different countries sharing something of their own media cultures and practices through the library, allowing us to explore and learn on a global scale. I'd like to personally invite Spanish educators to try their hand at developing challenges which reflect your local educational and cultural practices.

What could be role of the curriculum content in learning new literacies?

My philosophy has been to be conservative in content and innovative in method. That is to say, we believe that these skills have something to contribute to even the most traditional of curriculum and that they are relevant across the full range of school subjects. Every field of knowledge today has been reshaped through the changes that have impacted our information environment. Scientists and social scientists for example regularly work with digital simulations and new modes of visualization as they process their data, yet these practices have scarcely impacted the way science and social science get taught in schools. Contemporary artists and writers are deploying remix practices that transform how they think about authorship but these insights about creativity have scarcely made it into the language arts classroom.

Could you mention some examples of how the curriculum can be introduced by using methodologies emerging from these new environments?

Through our Teacher Strategy Guides on Reading in a Participatory Cultture and Mapping in a Participatory Culture, we've been modeling new ways for integrating these skills into the classroom. For example, our Reading project took the American novel, Moby-Dick, as its starting point, seeking to better understand how its author, Herman Melville, created through borrowing and recontexualizing stories found in Homer, the Bible, Shakespeare, and contemporary whaling lore, as the basis for his own creative expression.

We also explore how subsequent artists and authors have used Moby-Dick as a starting point for their own creation and thus how Melville has exerted a living presence in our contemporary culture. In doing so, we encourage students not simply to critically read but also to creatively rework elements from the novel to reflect their own perspectives on the issues Melville raises. And we encourage them to reflect on the ethics of appropriation -- what artists can take freely, what obligations they owe to previous generations, and so forth.

I'd imagine that this same approach might be applied productively to Cervantes. Don Quixote is a novel which centers around the imaginative life at a moment of profound media change -- not simply through the protagonist and his relationship to romantic fictions but also through the ongoing discussions of books and printing. There are so many ways that this novel can be taught in order to heighten our understanding of the personal and social consequences of changing the way a society receives and conveys information in a way that also opens students up to discuss the world they are entering at our present moment of profound and prolonged media change.

Learning in a Participatory Culture: A Conversation About New Media and Education (Part One)

A few weeks ago, I received a message in the mail from Ariel Glazer at University of Buenos Aires sharing this video, which remixed some footage from the interview I gave to the producers of Digital Nation. In many ways, it captures some of my core themes and concerns better than the PBS documentary and in the process, it helps us make connections with a range of other conversations taking place around the world about New Media Literacies.

When I taught my New Media Literacies class last semester at USC, I asked my students to interview a student or teacher about the ways that the issues in our class impacted their lives. Because these students came from many different countries, we ended up with glimpses of what was taking in classrooms from the Laplands to India, from Bulgaria to India. In almost every case, the young people interviewed described deeply meaningful forms of learning which were taking place through their engagement with affinity groups and social networks online, yet they each described school practices which shut off that learning once they entered the classroom. The teachers, on the other hand, talked about struggling to keep up with their students, about a lack of formal training to help them make the transitions being demanded, and about their fears of losing control over their classroom.

I wanted to stress the international nature of these exchanges because this week I am going to be sharing with you an extended interview which I did with Pillar Lacasa, a Spanish researcher, who has spent two blocks of time as a visiting scholar in the Comparative Media Studies Program and whose work has been featured on this blog before. Lacasa is a close friend and she knows enough about my work to ask questions which help position it for readers back in Spain. Since this interview will appear later this week in Spanish in Cuadernos de Pedagogia, I asked her if I could share the original English language version here. I hope that this will be of interest especially to the many parents and educators who read this blog and may represent a response to some of the issues raised in the Digital Nation documentary.

Children and young people like to spend their free time in front of the screen. Could you give us some good reasons to that could persuade educators to introduce new media and screens in schools

At the end of the day, it isn't about the technology. It certainly isn't about the screen per se. It is about the informational affordances and cultural practices which have taken shape around the computer and other interactive technologies. It isn't about the computer replacing the book. It is about a world where students learn with a book in one hand and a mouse in the other, rather than one where they are taught that book culture is so fragile it needs to be protected from the computer.

Jenna McWilliams, until recently, part of our Project NML staff, writes powerfully about reading with a mouse in your hand. She tells us that teachers often encourage students to read with a pencil in their hands -- not simply letting the words pass over their eyeballs but critically engaging with them, taking notes, asking questions, critiquing as they go. When students read with a mouse in their hands, they take this one step further: they assume that they must actively respond to what's been put in front of them; they are poised to participate; they take responsibility over the quality of information and correct it publically if it is wrong.

Yochai Benkler, author of The Wealth of Networks, tells us we respond to the culture differently when we see it through the eyes of a participant rather than a consumer. And it is this participatory culture which has been facilitated by the new digital media in a way that stretches far beyond the imagination of previous generations.

Reading your book I noticed that you establish an interesting distinction between mass media and technology. How do you understand both of these concepts?

For me, a medium is more than simply a technology. It also includes the social and cultural practices that have grown up around us. So, when we talk about television, we are not simply talking about an electronic appliance; we are talking about the programming strategies and conventions which have emerged to shape our experience of television and we are referencing the particular mind set that has evolved around watching television often in our homes with little chance of engaging with its contents directly or publically. When we are talking about the internet, we are talking about all of the activities we perform through this new information infrastructure and the mindset which emerges through our ongoing engagement and participation in the great public conversation that emerges through it.

Beyond the individual medium there is a media ecology -- all of the different kinds of communications systems which surround us and through which we live our everyday lives. Right now, for example, we inhabit a world where mass media, top down systems of communications, co-exist with grassroots media, which enable much broader opportunities for our participation. We are just starting to understand what happens when these two systems collide.

You introduce the idea of a Participatory Culture in relation to new media. Can you explain the relation between the two concepts?

Participatory culture didn't begin or end with the internet. Most of what I am describing as participatory culture can be found in any thriving folk culture. At its best, a folk culture is defined through the expanding opportunities for participation. Everyone who wants to join is accepted. Everyone who has something to contribute is embraced. Experienced members share what they know through informal mentorship with newcomers because it expands the expressive resources of the community. The exchange of folk artifacts is reciprocal, based on the ideals of a gift economy, rather than hierarchical or commercial.

This idea of dispersed expression broke down in the 20th century as most forms of cultural production became professionalized and commercialized. We moved into a world where we consumed but did not produce the resources of our culture -- never totally but largely. Throughout that period, though, there were all kinds of underground and grassroots practices which held onto the idea of shared cultural expression and participation. These practices have re-emerged and gained greater public visibility in the era of Flickr and YouTube.

These technologies have brought cultural expression down to a human scale; they have placed the exchange of stories or songs in a social context; and they have opened up a space where all of us can be welcomed as potential participants. All of the research shows that the communities of practice which grow up around this participatory culture are powerful sites of pedagogy, fueled by passion and curiosity and by a desire to share what we learn and think with others. As with older folk cultures, informal pedagogies thrive as people get together to learn based on shared interests rather than fixed roles and responsibilities.

Participatory Culture could be relate with a Collective Intelligence as present in the media too?

In a networked society, literacy is a social skill not simply an individual competency. Understanding how information circulates becomes as important as knowing how to put your ideas into words, sounds, or images. Creation is iterative: we reshape what we've created in response to critical feedback from others in an ongoing process of innovation and refinement.

There are new forms of collective authorship which have emerged around principles of collective intelligence. Take Wikipedia for example, where any given entry may have multiple authors, each vetting and refining what was written before, each adding what they know to what others have already contributed. This is different from traditional forms of individual expertise and autonomous learning.

Pierre Levy tells us that in a networked society, nobody knows everything (Forget about the ideal of the Renaissance Man), everybody knows something (expand the range of possible expertises) and what any given member of the community knows is available to the group as a whole as needed. The result is an ethics of information -- an obligation to share what you know with the group, a need to respect yet critically engage with multiple ways of knowing, an active push to embrace diversity because it expands the creative and knowledge capacity of your network.

We are evolving towards this much more robust information system where groups working together can solve problems that are far more complex than can be confronted by individuals. And schools can actively prepare students for such a world -- by allowing them to develop and refine their individualized expertise, by providing complex problems which require collective effort to resolve, by teaching them the ethics involved in working in such a highly collaborative and open-ended context. Right now, schools are often using group work but not in ways which encourage real collaboration or shared expertise -- in part because they still assume a world where every student knows everything rather than one where different kinds of knowledge come together towards shared ends.

The project New Media Literacy relates participation to new forms of literacy?

What we are proposing is an expanded conception of literacy which includes all of the ways which we communicate our ideas to each other. This concept moves beyond the idea of critical consumption which is often what people call media literacy. You wouldn't consider someone literate if they could read but not write text and we shouldn't consider someone literate if they can consume but not produce media. Over the past fifty years, we have expanded the resources through which humans can communicate with each other, in some cases making tools like video cameras more widely available, and in others creating an infrastructure which allows anyone who goes online a chance to communicate their thoughts to the world.

Schools need to prepare young people to use these new resources creatively, effectively, and responsibly if they are going to prepare them for the lives they will lead in the 21st century. Such power can be under-used if they are not taught to use it creatively or effectively; it can be abused if they are not taught to use it responsibly. Teachers need to recognize both the risks and the possibilities of these new opportunities for human expression.

How to Get Academic Credit While Attending San Diego Comic-Con: An Interview With Matthew J. Smith

Today, I wanted to share with you a fascinating experiment in media education which is conducted each year as part of the San Diego Comic-Con. I've written about the centrality of Comic-Con as a meeting point between fans and producers and as a site where academics interested in promoting the study of comics co-exist side by side with dealer's rooms and discussions with comics creators. This past year, I had a chance to consult with two students who were part of a program being offered by Matthew J. Smith, a comics scholar who teaches classes in media studies at Wittenberg University in Springfield, OH. Every year, he organizes a team of students who conduct individual and collective ethnographic projects trying to make sense of the complexity and diversity of Comic-Con. He's now in the process of recruiting students for this year's program so I told him I'd help him spread the word. What follows is an interview with Smith about his ethnographic instruction and about the culture of Comic-Con. At the end, I tell you where you can go to be considered as a recruit for this educational program.

Can you give me some sense of the approach you take to teaching ethnographic research on the ground at Comic-Con?

Students are responsible for several readings before they get to San Diego, so that we can have an informed discussion about ethnographic tools when we meet. But from our first night onward, students are thrown into the deep end of the pool, being asked to record observations and make modest interpretations starting with "Preview Night" on the floor of the convention hall floor. Thereafter, there's a good deal of note taking, and of course talking through observations and constructing interpretations with peers in daily "Breakfast Briefings." After the first few days, students are encouraged to compliment their observations by doing interviews with informants. Some students find their individual topics evolving as we progress through the week, which is just fine with me! However, they do have a week to process the experience and think through their material more before their final narratives are due.

What goals do you set for your participants?

My primary goal is to help students become more media literate for having had the experience. Popular culture is created and marketed with them in mind. If nothing else, I really want them to be aware of their role in this process and exercise greater agency in their future interactions with it.

In addition, I'd like students to realize that they can discover meaning through ethnographic methods. I don't think that the tools of ethnography are taught as widely as they should be and this is an opportunity to expose students to them in what is essentially a laboratory setting.

Comic-Con has emerged as perhaps the most important interfaces between the entertainment industry and the public. What shifts have you and your students noticed in terms of the industry's engagement with fans in recent years?

What stands out to me is the way in which Con is now a multi-media experience in and of itself. I'm not just talking about the multiple media industries that are represented on site, but the way that Con is experienced by both those who are physically there--supplemented by constant Twittering, for example--and also by those who are elsewhere around the country. I return from San Diego feeling like one of the fortunate few who get to attend the Super Bowl, as friends and colleagues come up to me and say, "I saw Con on TV (or read about it online or got the feed) and knew you were there." For that moment, I am the coolest person in the room.

Within the more than 100,000 people gathered at Comic-Con, there are representatives of a broad range of different fan subcultures. How do you and your students deal with the diversity of different fan interests represented?

Some students find the scale overwhelming for the first few days. Given so much to process, I encourage students to focus their individual projects on areas of interest to their individual intellectual interests or pop culture tastes (e.g., Marvel Comics panels). With some filters in place, the stimuli become a bit more manageable. However, I love it when students start to look out for things for one another. Often at our "Breakfast Briefings" they begin to ask one another if they are aware of this event or that person's signing appearance in the hall latter in the day. These moments of overlapping interest really make us a learning community within the 100,000 person crowd.

Many attending the con now beline to the major presentations in Hall H and Hall 20. Yet, this is only the tip of the iceberg of what goes on at Comic-Con. What aspects of Comic-Con culture have emerged through your collaborative research efforts that we would miss if the focus was only on the major events?

Where to start!? My students have found nooks and crannies of popular culture that I would not have thought to explore in twenty trips to Con. Let me share a small sample of some of the project titles to give you a sense of what they have focused on in the past:

• Twitter as a Means of Direct Dialogue between Creators & Fans

• Aggressive Marketing & its Impact on Consumers at San Diego Comic Con

• "State Your Name and Your Purpose": The Talk of Marvel Comics Fans

• Fanbois at Comic-Con: Queer Consumer/Producer Interface & the Intransitive Writing of Comics

• Hollywood Comes to Comic-Con International: An Examination of Glamour & Glitz

• Video Games: On the Bottom Looking Up

Comic-Con is one of the most racially diverse fan gatherings I've ever attended. Has your research offered any insights into how and why this con attracts more minority participants than most other fan gatherings?

In three years my students have initiated eighteen different projects, and while a number have investigated demographics like gender and sexual orientation, none have addressed race explicitly. It's a great topic that some student could investigate this summer! My own impression is that California's diversity helps set up the climate for Con's diversity. Beyond that, is it that popular culture fans judge you by your interests first and not the color of your skin?

There has been a dramatic increase of female attendees at Comic-Con in recent years, partially in response to Twilight and True Blood, and this has generated some tensions with long-time attendees. What insights has your team's research yielded into these sources of friction?

I'm waiting for the student who wants to tackle this project! Over the last two years my students and I have certainly noted the outright hostility directed towards the Twilighters and found ourselves at a loss for how one minority (the comics fan) can turn on another. Is it anger at the encroachment of Hollywood on the Con finding an outlet at long last? Is it a matter of gender? Is it that the cross-over between interests doesn't quite overlap as much as other groups present (e.g., a video gamer can also be a comics fan)? I hope we have a student or two who will want to tackle these kinds of questions this summer.

Your students give a public presentation of their findings every year as part of the Con. How has the Comic-Con community responded to their representations of their norms and practices? How does this public presentation impact the kinds of work your students do?

The reception for my students has been tremendous. Whereas most academic presentations are lucky to draw an audience larger than the number of presenters behind the dais, my students typically draw a crowd of 80+ curious minds. The best audience members are those who want to challenge or extend my students' claims, weighing their own perceptions against those of my students. I love to see that kind of interaction as the students are challenged to either further defend their conclusions or engage in expanding/refocusing their thoughts. I think knowing that a public presentation is an integral part their task focuses their work for the week that we are there and makes them accountable to an audience of more than just me as the instructor.

Critics might argue that the duration of a con is not sufficient time to really immerse yourself into any kind of rich cultural community and that there are serious problems with performing "instant ethnography." What do you see as the strengths and limits of the work your team does each year?

That's entirely a fair critique. I try to keep the course from making the pretension that it is the only course in ethnography one would ever need. To the contrary, I explicitly state that this experience is a mere appetizer meant to whet one's appetites for more and richer ethnographic projects in the future. In Communication Studies in particular, I see a lot of programs where students are typically trained as either survey administers or rhetorical critics, and I want to introduce them to another viable way of coming to know the world around them.

What qualifications are you looking for from prospective students in your program?

There are no academic prerequisite, per se, other than that one be currently enrolled in an undergraduate or graduate program and in good academic standing at one's home institution (which usually means minimally a 2.0 cumulative higher grade point average). The course is really designed to be introductory in its approach, although I've had graduate students participate each year who report learning something new. Beyond that, I've found that the most successful students are intellectual curious, open-minded, and willing to work hard. The experience is intensive: Students find themselves on the go for five consecutive days and that takes stamina. Even so, it is terrifically rewarding to come to the end of the experience and know that you discovered something new about culture and its exercise.

Matthew J. Smith teaches courses in media studies at Wittenberg University in Springfield, OH, including "Graphic Storytelling: Comic Books as Culture," "The Graphic Novels of Alan Moore," and a week-long field study at Comic-Con International each summer (details of the latter may be found at www.powerofcomics.com/fieldstudy). In 2009, Wittenberg University's Alumni Association recognized him with its Distinguished Teaching Award. Along with Randy Duncan, he is co-author of The Power of Comics: History, Form & Culture (Continuum, 2009), a textbook for college-level comics arts studies courses. The two are also editing the forthcoming Comics Criticism: Methods and Applications.

The Field Study at Comic-Con

Earn academic credit while studying the dynamics of marketing and fan culture at the largest comic arts event on the continent, July 21-25, 2010.

For complete program details and costs go here.

Application deadline is March 1, 2010

"Killer Paragraphs" and Other Reflections of PBS's Digital Nation

This week, PBS stations around the United States are airing Digital Nation, a documentary which claims to offer us insights into life in the digital age. I was happy to participate in this important production, though, I must confess, more than a little disappointed in the finished product. It raises important issues, to be sure, but does so often in a one-sided manner which panders to the biases of public television viewers rather than challenging them to look at the potentials of digital media in education through new lens. What I value from the production is the website which gathers together extensive interviews with key thinkers with a range of views about the value of digital media in education and our everyday life and which has collected the voices of everyday people many of whom share stories of how they have built productive relationships with and through new media technologies and practices. The website allows us to chart our own paths through this debate, to drill much deeper into different points of view, and offers a more balanced picture of the current state of the debate. The website allows us to ask questions, while the television show tells us what to think. Granted it does so in a way that is much more subtle than the typical Fox News scare story, but it is hardly "fair and balanced" either.

The existence of the website with so much raw footage alongside the completed documentary offers a unique resource for teaching basic media literacy skills, allowing us to question the choices the filmmakers made, and how various rhetorical devices shape how we respond to the words and images included.

All of this points to discussions we should be having, including a consideration of the potentials and limits of multitasking and whether it is inherently linked to our relations to digital media (or rather an artifact of a much longer history of economic and social pressures which have resulted in a more demanding and fragmented lifestyle). My one comment included in the film centered around the ways that people throughout the 20th century saw their lives as disjointed, understood their eyes as pulled in many different directions, and worried about distractions, yet also developed strategies which allowed them to cope with these pressures.

One of the passages in the film that annoyed me the most was its depiction of contemporary MIT students as the advance guard of technological development and yet as somehow failing in their classes because of an over-reliance and over-confidence in their multitasking skills. I wanted to share some reflections of my own perception of the MIT students, given how prominantly Sherry Turkle's concerns about these students played in the opening segments of Digital Nation. I know Sherry well, I hold her in great affection and respect, but on many points here, we've come away with different impressions. I should note that I taught at MIT for 20 years, arriving there before digital media hit most of the country, and leaving only six months ago. I also for 14 years was a housemaster in an MIT dorm so I saw these students in the classroom and where they lived.

Let me start with the concept of "killer paragraphs," a phrase used by one of the MIT students to describe his writing. I recognize the point of the piece was that they had difficulty connecting paragraphs together to form a coherent linear essay. On that point, I think we can all agree. But I think the student who described himself as writing "killer paragraphs" was getting at something that is easy to ridicule or dismiss, yet may be a significant shift in what constitutes good writing. The writing of MIT students has to do with the production of densely written, carefully argued, powerfully presented, meaningful chunks of information. They can and often are really "killer" in that they condense together a great deal of information, they have a core insight which gets introduced and developed in a half a page to a page of prose, and then they move onto something else. It is to the traditional college essay what Hemmingway was to Hawthorne. They take you through all of the steps of the argument; they support it; they anticipate and head off potential criticism; they draw on both the readings and their

personal experience. Some of the paragraphs make you weep for joy. Yet, they have difficulty connecting them together to form larger units in part because they learned and rehearsed their writing on discussion lists, where they acquired skills at compression and where extended development is apt not to be read or dismissed as long winded. (Trust me, my own verbosity is often held up to me as a reason why I am "not really a blogger.") I am not ready to dismiss this as bad writing, but I would work hard to make sure they could create a larger framework through which to connect their ideas.

The film makes the point that they are often multitasking in the classroom and that they believe they are better at multitasking than current lab research suggests. I certainly encountered situations where most of the students had a lap top open in my class. In some cases, they were performing quite mundane tasks, such as compiling code, which required very little of their attention and would be mind-numbing if performed with their full attention. They are multitasking in the same way that a faculty colleague would knit during faculty meetings: the actions were routinized, most of the time they didn't require much thought, but they absorbed a certain amount of nervous energy. I am also reminded of Irving Howe's World of Our Fathers which described how factory workers in the Lower East Side of New York in the early 20th century would pool their money and hire someone to read to them as they did mind-numbing labor. We often see such a gesture as the mark of a literate society, yet they were also, dare I say it, multitasking, combining two tasks, one of which required manual knowledge but not intellectual engagement with another that was all brain to keep them stimulated and engaged. We might see bringing coding to class as very similar.

In some other cases, their multitasking is monitorial, they are scanning their environment looking for changes in status, much the way the guy who works at the desk in my condo keeps his eye on four or five television screens to make sure nothing bad happens to the people in the building, even as he deals with signing in packages, chatting with residents, and doing a range of other tasks. He doesn't need to stare at the screens every moment, but he does need to be peripherally aware of what's going on there and act when it requires his full attention. One of my concerns with the lab based experiments on multitasking is that they assume each task is equally critical or that they all require a high level of accuracy and attention to detail. Sometimes, all that is needed is a quick scan or sweep in between other tasks that demand more focused attention. I hope that my lecture is not what is being scanned, but I know that the humanities are not always their top priorities and I would rather they get some of the content than to skip the class altogether when the Institute demands more of them than they can deliver. I've seen a student look hopelessly absorbed in their computer work, shift into active engagement with a class discussion, make very pertinent comments, and then go back to work, just as I've seen exhausted students make a great comment and then fall asleep before they heard their classmates response. It is not the ideal in either case but sometimes it reflects the crunch of a university system which pushes its students to the breaking point and beyond, just as adult multitasking is a product of unreasonable demands placed on us by current economic practices.

Some of the students make bad choices and pay the consequences for them. But then some of them stay up too late, don't read the assignments, put off doing written work, and make a range of other decisions which also negatively impact their performance in my classes. The reality is that even bright students sometimes make bad choices, and part of our task as teachers is to help them to see the consequences of bad choices and model more constructive relations with technology.

Some of the students are indeed engaged in activities which constitute distractions from the course work, but before the computer, you would see people flipping through textbooks, reading newspapers, doodling, or simply day dreaming in class, and the computer simply makes these actions more visible to people around them. I am not happy that they are doing these things, but as a teacher, it's my job to be more interesting than these minor distractions.

Most often, they use the computer to take notes, to record information that emerges for the class discussion. This is a generation that learned its keyboard skills in elementary school and often finds penmanship torturous. Why shouldn't they be allowed to use the computer to take notes?

They might also use the computer to draw on information relevant to the discussion. I made a conscious strategy of engaging with these aspects of their computer use, posing questions for them to look up information online just as I might ask them to look up something in a book. I might suggest examples that they might want to look at later and they would pull up the links and bookmark them for consulting later. They might check me if I was struggling for a bit of data and they might propose videos from YouTube which helped to illustrate the points we were exploring in the discussion. It's hard to call many of these uses multitasking in the negative way the film uses the word, because these are very much on task and help to reinforce the lessons through alternative media channels and help increase curiosity on things they could look at later. Students would often look at these book marked materials and send me e-mail about them which encouraged us to extend the discussion through another channel.

The charge that they are multitasking and thus not retaining information rings false to me. I have found that MIT students have incredible recall -- they can recount point by point details of class discussions weeks later. Many of them are very close readers of texts, having mastered close reading through their engagement with online fan and gamer discussion lists and can apply those skills to a range of media artifacts. Many of them are gifted problem solvers and brainstormers, having collaborated through social networks and online forums for much of their life. They would tackle theories almost as engineering problems, breaking them down analytically, resolving conflicts and confusions, and putting them back together again. In a liberal arts college, students rip into the theories like a pack of savage wolves, trying to see who or what will survive their terrorizing, but at MIT, students tinker with theories, seeing what each allows them to do, looking for their strengths, and then patching together their weeknesses, to see if they can build something stronger in their place.

As someone who lived with MIT students, let me tell you that computers have not displaced books. Almost every student has a stack of well loved and well worn books in their rooms, alongside their electronic computer. In some cases, textbooks, but even there, they were textbooks they chose to keep in a world where poor students can quickly sell off used textbooks they don't value. Many more of them were literary works -- particularly science fiction and fantasy, but also classics from the high school lit class, which have continued to speak to them in meaningful ways. I've certainly engaged in long conversations with these students about the books they read, sometimes well into the night. I even remember sitting up one cold December night until dawn taking turns reading A Christmas Carol as a group -- a project initiated by the students themselves. Unlike some adults I know who want to pit the computer against the book, they have no trouble giving both their proper respect, using the computer when it seems meaningful to them, reading books when it seems the best choice. They do so programatically in search of information, but they may also use both as a source of pleasure and self reflection. What I saw in the dorm renewed my faith that the values of book culture are surviving into the next generation.

Yes, they often use computers and mobile devices to navigate through the day, coordinating their activities with other equally dispersed and mobile students. Yes, they sometimes writing emails to people who are just across the hall. But they also still hang out in each other's dorm rooms and they particularly cluster in the lobbies of dorms to talk with each other. Our dorm was a thriving community, a support network for its members, a place where a great deal of learning took place through conversations, and I worry very little about the social skills of MIT students. Our dorm was perhaps the most vital social community I've ever been a part of -- and much of this was brought about because communication ocurred at multiple levels through a range of technologies. Sometimes there were fights through online spaces, but rarely were they allowed to fester, because they could always be resolved through face to face conversations. And yes, they formed strong connections with people they never met face to face -- which expanded their social networks, exposed them to new ideas. We also saw students who had come to MIT from other parts of the world able to maintain much stronger connections with their families and friends back home (or for that matter, at other universties around the world.)

I know what you are going to say -- that these are exceptional students at an elite university and not necessarily representative of students around the country. I fully agree. But keep in mind that I didn't choose to focus on MIT students. The filmmakers did. And they were trying to make the claim that MIT looked like where other students would be going in the future -- that they illustrated the traits of digital learning pushed to an extreme because MIT students are among the early adapters of technology and live lives that are more saturated with high tech experiences than most students. I am not sure that MIT students are really representative of much more than their own local culture and on the MIT campus, each dorm constitutes its own distinctive cultural community.

As someone who works through ethnography, I do not necessarily see any group as representative of the national norms. There is no one digital culture or digital generation, simply many different ways that groups have integrated digital technologies and practices into their lives, some rewarding, some potentially destructive, but each distinctive. At that point, I see a value in locating problems but I also see a value in locating success stories which might provide models for building more constructive relationships to technology. The work I've been doing for the past five years working on New Media Literacies has been to help identify what productive relationships to new media look like and to create materials which help teachers and students master needed skills. It doesn't assume everything we do online is equally valuable to us, but it also doesn't start from the premise, seemingly advocated at places in the film, that we should bar the school house gates to digital technology. For me, the potentials are much greater than the risks.

Five Ways to Read Avatar

If box office returns are any indication, I must have been one of the last persons on the planet, Earth, to see Avatar. (Returns are not in from Pandora but let's assume there's strong local interest there as well.) All I can say is that my delay was a product of being sick between Christmas and New Years and having trouble getting tickets to see a 3D IMAX screening in Los Angeles (People in LA seem passionate about hot new releases. Who knew?) By the time I got there, the talking points among my intellectual cohort and my tweet buddies had jelled around "spectacular visuals; too bad the characters and story are so flat." With this consensus view helping to counter-act some of the advanced hype, I actually found myself pleasantly surprised by Avatar and wondering why the perception of weak characters and story had become so firmly entrenched in popular perceptions of the film. Overall, the story told was a familiar one, well within genre conventions (someone called it "Dances with Smurfs") but the story was well told and I found myself drawn emotionally into the characters and their plight.

As someone who has long taught classes around science fiction, I found myself thinking about the many different levels upon which a science fiction film (at least a good one) operates and the degrees of access different viewers might have to reading Avatar on each level, as well as the challenges James Cameron faced in ballancing those many different kinds of expectations. I can only sketch this in here and as I do so, I should warn you that I make specific references to aspects of the film, enough so that I want to put a spoiler warning on this for those who haven't seen it.

Science Fiction as Visual Spectacle. I am always confused by people who talk about films as "relying" on special effects. We don't say a film "relies" on camera work or editing or music or acting or scripting. Special effects are part of the language of contemporary cinema. Pretty much all films deploy special effects of one kind or another, but the uncertainty about the relationship of the digital to the actual in contemporary films most often gets debated in terms of science fiction and fantasy films -- even though historical epics may rely just as heavily on special effects. In this case, the visual style is part of what makes Avatar transformative in terms of its impact on cinematic (and televisual) practices. It is almost certainly the breakthrough film in terms of our acceptance, even anticipation, of 3-d cinematography and we are already seeing films go back to the postproduction facilities to add 3D much as films in the wake of The Jazz Singer went back to see if they could add some soundtrack elements. We are hearing Lucas is already campaigning to release Star Wars in 3D overlooking the fact that Cameron carefully designed every aspect of Avatar for 3D and didn't add it as a layered on after effect.

As such, the technology is necessarily foregrounded in our conversations at the film, even though Cameron's deployment of 3D is striking precisely in the ways he seeks to move it beyond a gimmick and into a technique which makes its own aesthetic contributions to the film. My son points out that while previous 3D films emphasized the projection of things into the space of the audience (with the result that we remain aware of being in a theater at all times), Cameron's approach is to deepen the space behind the screen and thus to pull us into a more immersive relationship to the story space. We never have that moment of wanting to reach out and touch the projected image or seeing it hovering over the head of the person seated in front of us -- both experiences which foreground the space of the theater -- but rather we see the space open up before us and mentally we are drawn deeper into the story. I was lost in the film from the opening shots foreword, feeling a much more immediate relationship to what was happening than I could have imagined in a 2D film.

By the same token, the extensive use of digitally generated characters made them feel much more a part of the landscape of the film as compared to say the stand alone insertion of Golem in the Lord of the Rings series which always remained a self-conscious spectacle, even as I recognized how well executed it was. The story of jacking into an avatar body helped to guide us through the shifts in perception we experienced and soon, I came to accept the aliens as simply part of the reality of the film. They did not feel like cartoon characters inserted into a photorealistic landscape.

Vivian Sobchack has deployed the term, "special affect," to refer to moments in science fiction films where the characters stand slack jawed in wonderment at some special effect which is unfolding around us, often in ways that are abstracted from denotation or physical referent. I am thinking here, for example, of the opening up of Vger in Star Trek: The Motionless Picture, the closing moments of 2001: A Space Oddysey, or the extended human-alien exchange at the end of Close Encounters of the Third Kind. There are similar moments where the character's wonderment about an alien realm are aligned with our fascination with the special effects in Cameron's The Abyss, which is in some ways his least satisfying contribution to the genre. But, Avatar, by and large, doesn't fall into this trap -- even with the spiritual dimensions that are integral to the narrative. And that's in part because the special effect/affect always maintains an intellectual dimension. In that sense, calling it "eye candy" or "visual spectacle" does not do justice to the film's accomplishments.

Science Fiction as World Building. Pandora is such a fully realized world. Taking a decade to make the film gave Cameron an unprecidented chance to think through every dimension of this world -- the ecological system with complex and plausible constructions of alien fauna and flora, the cultural system of the Na'Vi as seen through the lens of both anthropology and comparative mythology, and the language of this people which was constructed for the film by a USC linguist, Paul R Frommer.

Some critics have noted that science fiction tends to deal with events that occur on a global or cosmic scale -- massive transformations of the established order -- and as a result, the characters are often reduced to secondary importance. They are often witnesses to the unfolding of large-scale change -- in many cases, a visitor from outside the world in question who must learn its contours and come to understand the stakes in the conflict or changes occuring. In some cases, the characters are made to stand in for something larger than themselves (see allegory below) and as a consequence, they become mouthpieces for communicating different thesis or arguments about the nature of the change being depicted.

Those fans interested in world-building do not care, seeing characters as vehicles for exploring the world not for telling a story. In the world building, Cameron is drawn to the epic scope and anthropological focus of a good number of recent science fiction novels -- I am reminded of the works of Octavia Butler, C.J. Cherryh, Orson Scott Card, and Kim Stanley Robinson, mong others, who have depicted alien worlds and their inhabitants in particular rich and vivid ways.

Science Fiction as Allegory Science fiction is a genre that asks questions, probes values, and maps the relationships between core institutions and practices. At its best, it helps us to think in more sophisticated ways about the world around us because it opens us up to new perspectives and imagines what might happen if things we took for granted were destroyed (in appocalyptic stories) or altered (as in stories about alien or future socieities).

In that sense, science fiction stories are often described as utopian or dystopian. Cameron's trick in Avatar is to construct a film which is both -- depicting the Na'vi society as a utopian alternative to what humans have done to Earth (though he cut out the scenes on Earth which were intended to provide some of that contrast). In doing so, science fiction does build on central debates of our time and invites us to read what unfolds as allegorical. There are several debates about the film which circle around this allegorical reading -- such as the question of whether the film is in a tradition of "white messiah" narratives where a liberal white must join causes with minorities or third world populations in order to help them progress to the next level, whether the film is anti-American and anti-business in its depiction of the destruction of Pandora by an Earth-based military-industrial complex, and whether the film is anti-Christian (as the Pope argues) or pro-environmentalist in the ways it depicts a people whose spiritual life centers around their relationship to the natural realm. Those who dislike the film often seem fixated on one or another of these levels, understanding it as offering a simple, one dimensional ideological statement.

I am not going to argue that these questions do not surface around the film, but I think that reading science fiction works as allegories often flattens the characters (so that they confirm more fully to this thesis) and denies the complexity of the work. Clearly, there are some flat characters who embody particular extremes -- the military commander comes to mind here -- but Cameron as a director is strong enough that he offers a more complex picture of the military as a whole and increasingly shows this character as pushing further than the rank and file are ready to follow. True we do not get whole sale mutiny though we do have a notable defection from his ranks and many of the reaction shots show increased discomfort, moral concern, rather than depicting all of the military members in the film as simply gung ho on large scale destruction of a people. There's similar suggestions that the corporate leader here is feeling prickles of consciousness as the events unfold, suggesting a more dynamic character than we would see if we simply described this as an "anti-corporate" title. There are also hints that the anthropologists are not as "purely good" as some readings of the film suggest, especially around the comments that the Na'vi people they had met before had not been able to listen and learn, implying the paternalistic and interventionist values of anthropology in its more colonialist period, though here we get a strong sense of the character's capacity to learn and adapt to their changing understanding of the situation.

Our protagonist is the character who is shown to be most capable of changing and adapting, starting out with a fairly cynical relationship to the mission, more than willing to be a double agent, and only gradually coming to see the world through a very different lens. Cameron's protagonists, then, are not locked into embodying a thesis so much as they show the capacity of learning and adapting, which is often the highest value in science fiction stories of all kinds.

Science Fiction as Speculative Fiction. Science fiction as a genre asks "what if" questions and answers them by envisioning alternative possibilities. Avatar, for example, depicts a world where there is very little technology in our sense of the word yet much of what we use technology for gets performed through the interface between man and nature. There's a long tradition of organic or biological conceptions of technology, which provide the raw materials for Avatar, which uses "network" and "interface" languages throughout to describe the bonds which the Na'vi form with the mother tree or with the Banshii. Though this approach may seem "new agey" when read in relation to our planet where such "communications" are a matter of faith, Avatar changes the terms of this debate because the Na'Vi's ability to communicate with plants is the reality they experience, a reality the Terrans dismiss at their own loss. This is not about faith vs. science, in other words, but rather about the inadequacies of our science to grasp other realities we might encounter. For me, this is what keeps the film from being patronizing to the Na'vi: when Neytiri tells Jake that he needs to learn and really listen before he can understand their people and their planet, she is telling the truth, and by the end of the film, the major failure of the military-industrial complex is that it rejects these claims as superstition without fully investigating them.

Similarly, while the protagonist of Dances with Wolves can not change his race, the protagonist of Avatar can change his species, paving the way for a more sympathetic representation of post-humanism. I was struck by the contrast between the closing battle in Cameron's Aliens where Ripley, in her battle suit, confronts the alien (and we are totally on her side) and the final confrontation here where a similarly armoured Colonel Miles Quaritch does battle with the "monster" and in this case, he is the alien invader while our sympathies lie with the nonhuman character. The first counts on our revulsion over nonhuman biology, while the new film embraces the posthuman. Here, we experience science fiction not as an allegory for our reality but as the mythology for another reality, one which follows its own rules and logics.

Science Fiction as Melodrama. One of Cameron's real strengths as a filmmaker has been his ability to fuse science fiction or action conventions with those from melodrama. I offered a complex analysis of the roles which melodrama played in a single sequence from Aliens in a recent article I wrote with Matt Weise for Cinema Journal.

Cameron's early films in particular spent their first segments setting up an ensemble cast of characters, defining their antagonisms and bonds, and suggesting the dynamics of a particular working group community. That's what comes in the first parts of Aliens and The Abyss in particular, and he does something on a smaller scale in setting up the family unit in Terminator 2 (and adding others to the mix as the film progresses). There's a much more abridged version of this process in Avatar -- basically everything that happens before we leave the compound. From there, Cameron is able to layer reaction shots onto action sequences, allowing us to see how various characters are reacting to what's occurring over time and through this process, reminding us of the stakes of the action for each participant.

Aliens is his most satisfying version of this process at work, where Cameron may juggle more than a dozen character's responses to the first raid of the alien's stronghold. Avatar is not as strong in this regard, but the emotional impact of the final battle sequence occurs because we've formed emotional relationship to a range of human and Na'vi characters and so every moment of physical conflict comes attached to emotional issues.

This focus on the melodramic often sits badly with those who are drawn to science fiction as a genre which celebrates the rational, the intellectual, and the technological. The more a viewer is drawn to science fiction as world building or as speculative fiction, the less likely they are to appreciate the more melodramatic aspects of Cameron's work, yet these techniques open the films to viewers who might well not be engaged by a pure science fiction work. Often, when I hear people smacking down on Avatar's characters, I see signs of this tension, a dislike of the roles that romance, say, plays in the film, or a tendency to see the prologned death scenes as a bit over the top. For me, this stuff is what I love about Cameron -- he's so good at upping the emotional ante in his action scenes compared to most other American directors working in the genre. The closest counterpart might be John Woo.

So, there you have it. Cameron is trying to balance and satisfy at least five different sets of interpretive expectations which sit uneasily in relation to each other. Clearly most viewers experience the film first and foremost on the level of audiovisual spectacle and thus this is often the first thing anyone wants to comment on. How they feel about the plot and characters, though, has to do with which of these other levels enter into our interpretation. I am not saying that the characters and plot here are as good as Cameron's best work -- for my money, Aliens -- but they are better than the general consensus seems to indicate.

For those of you who enjoy my writing about science fiction, check out Religion Dispatches, where I am joining three other scholars for an ongoing conversation about Caprica, the new series from the producers of Battlestar Galactica. So far, the discussion has been fascinating and we are just getting started.

The Last Airbender or The Last Straw?, or How Loraine Became a Fan Activist

This is another installment in our ongoing series about fan-activism and the ways certain kinds of groups are bridging between our experiences with interest-driven networks in participatory culture and public participation. This chapter tells the story of Loraine Sammy and the Racebender campaign, which challenged the white-washed casting of the feature film version of The Last Airbender. Thanks to the production chops of Anna Van Someren, we are able to share much of Sammy's story in her own words, so do take time to watch the video segments attached to this piece. As I have been working with Van Someren and Shesthova, two members of our research team, to prepare this piece for publication, I am reminded of work I did more than a decade ago around the Gaylaxians, a gay-lesbian-bi-trans science fiction fan group which made a concerted effort to get a sympathetic queer character on Star Trek: The Next Generation. The campaign failed in the short run in that the producers ultimately deflected or misdirected their requests, continually rephrasing them into how Star Trek might deal with the "issue" of gay rights, while the group wanted to show a future where being gay was not an issue. I am struck now by the growing number of science fiction series, British and American, which have matter of fact portrayals of same sex relationships, including Battlestar Galactica (whose show runner Ron Moore cut his teeth working on the Star Trek franchise.) I've never seen any one directly trace these shifts in the representation of sexuality in science fiction back to the Gaylaxians, but I have a sense that in the end, the campaign had some impact on our culture, even when its initial goal was lost. I hope the same can be said for the efforts of the Racebending efforts -- they have lost the battle but will they win the war? (For more on the Gaylaxians, see Science Fiction Audiences or Fans, Bloggers and Gamers.)

Our connection to Racebending and Loraine Sammy came through a member of the research group Lori Kido Lopez, a doctoral student at Annenberg.... who is including Racebending in her Ph.D. research.

Loraine and The Last Airbender

by Anna Van Someren and Sangita Shresthova

Loraine Sammy grew up in Vancouver, Canada reading and collecting comic books. It was her love of comics that drew her to "this new thing called the internet", where she hoped to connect with others who liked comics too. She became involved with many fandoms, including those of Star Trek and Harry Potter, and participated in several forums, mostly online. She is now conscious of the ways in which her own race, or rather its invisibility online, played out in these spaces. She also recalls how the online debates now referred to as Racefail'09, the issues surrounding race in science fiction worlds brought out by these discussions, and the people she met through this raised her awareness of racism within fantasy spaces and its impact on every day life.

Although she was a quiet observer during the Racefail discussions, Loraine's personal investment in and commitment to the fantasy worlds she loved eventually led her to take action on issues of race and representation. Like many other fans, she was captivated by the world portrayed in Avatar the Last Airbender. Nickelodeon's production of the cartoon drew heavily from Asian cultures throughout history and around the world. The meticulous research informing the characters, clothing, and practices of the tribes and characters has resulted in a show so rich and accurate in detail that teachers have been known to use it for school projects.

For some fans, the show provided the excitement of recognizing familiar cultural symbols; for others, it offered an invitation to identify, explore, and trace East Asian, Chinese, and Japanese cultural identities woven between real life and fantasy. When Paramount Pictures cast the live-action movie version of the epic, and chose white actors to play the four main characters, Loraine and many others were galvanized to take action.

"Narratives that people put faith in"

What is the role of an engaged citizen? What would a high school civics teacher most hope her students learn? Typical lists of civic competencies prioritize content knowledge about the workings of government, but are more and more likely to include intellectual skills such as "critical thinking", "perspective-taking" and dispositions such as "personal efficacy" and "desire for community involvement". Loraine is thinking about the ways in which market forces control how culture and identity get represented in society. She feels empowered enough to voice her opinion and - as we will see - transform the monologue that is the Hollywood apparatus into an open conversation across dispersed networks. How is it that a cartoon on television can motivate this kind of engagement? In our research, we're particularly interested in exactly how and why stories - often fictional - launch, support, and frame social and political movements.

At Futures of Entertainment, we recorded a conversation between Henry Jenkins and Stephen Duncombe, NYU Professor and author of Dream: Re-Imagining Progressive Politics in an Age of Fantasy. Their discussion, about how we interact with narratives in ways that can motivate participation, illuminates Loraine's trajectory from a rather private engagement with popular culture to a more public engagement with society:

Democracy as Communal Creation

Fans of The Last Airbender initially organized under the slogan Aang Ain't White, using a Live Journal account to explain their argument, offer resources for joining the effort, and track their own visibility in the news. Live Journal worked well as an online headquarters, as many of the fans already had accounts at the site. Loraine herself had "a good amount of people" following her on LiveJournal, so in that way she was "able to be a trumpet for the cause".

The main strategy of Aang Ain't White was a letter-writing campaign, alerting Paramount Pictures about fans' disappointment in the casting process, and asking for the film to be re-cast. Fans also created a sister Facebook group to protest the casting.

Along with fan activist Marissa Minna Lee, Loraine worked to evolve this first campaign into the broader "Racebending" movement, and became one of the movement's primary leaders as it grew and drew in more supporters.

The existence of the Racebending campaign is "an act of communal creation" itself, and boasts an abundance of enthusiastic, active and creative production efforts. A search of the word "racebending" on Youtube yields over eighty videos, including videos like "Fighting Casting Racism", personal pledges to boycott the movie, and a slideshow called "A Brief History of Yellowface in Pictures".

airbender 2.jpg

A visual essay posted on the Aang Ain't White LiveJournal account inspired Youtube user chaobunny12 to produce the video essays, including Asian Culture in the Avatar World, juxtaposing images from the Airbender cartoon with images showing the Asian architecture, dress, and practices which inform and style the story world. Chaobunny's work in turn roused doldolfijntje to create a response video, similar in construction but focused specifically on comparing images of Airbender's water tribe to images depicting Inuit culture.

Pooling their skills in illustration and design, fanartists have created a compelling campaign of smart taglines paired with a simple representation of Aang, powerful in its recollection of street-art stenciling techniques. This collectively produced work has been distributed via postcards, banners, stickers, buttons, a visual guide to the controversy, and t-shirts.

airbender 1.jpg

[Read the fascinating story of the campaign's copyright battle with Viacom and Zazzle here and here].

At the 2009 San Diego Comic-Con, Racebending organizers Mike Le and Dariane Nabor invited artists to collaborate on a sketchbook, which they've now shared online. Response from the larger fan network included more creative endeavors: a comic titled "Heresies" at penny-arcade.com, blog posts at angryblackwoman.com, and more, and "a brief and incomplete history...of white actors taking strong Asian roles", featuring 10 video clips with commentary on Hyphen Magazine's blog.

Partnerships and Alliances

These actions encouraged The Last Airbender protest - specifically Racebending - to towards a network of alliances with other groups, many of which did not grow out of popular culture fandom. In particular, the Racebending's alliance with the Media Action Network for Asian Americans (or MANAA), a activist organization which advocates "balanced, sensitive and positive portrayals of Asian Americans" in American media. The collaboration with MANAA moved Racebending into a new space and group's website now indicates that they view The Last Airbender within the larger context of a systematic mis-and-under representation of minorities in media. In many ways, the alliance between Aang Ain't White and MANAA becomes a productive meeting place for two communities that mobilize and work in very different ways. Aang Ain't White emerged quickly, in response to a particular problem and is now on the cusp of more sustained political action. More established and broader in scope, MANAA also plays a watchdog role, although it relies more on actions based in protest, rather than creative production.

Through its interaction with organizations like MANAA, the Racebending movement in general and Loraine specifically now align themselves with activism around race representation. Racebending now defines it's mission as follows:

"We want Paramount Pictures - and all Hollywood studios - to know that supporting and hiring actors of color in prominent roles will help build passionate, devoted audiences. The appeal of Hollywood's films will expand with greater attention to the face of modern America." (source: Racebending)

Mobilization around The Last Airbender became a first step towards a deeper, sustained and overtly political engagement with race in popular media.

From Fandom to Activism: A "thick" politics

For Loraine, The Last Airbender became a point of entry into a growing and sustained mobilization around race in popular media. Through her deepening involvement in Racebending, Loraine journeyed from participatory culture towards an active engagement with participatory democracy. In thinking about her personal trajectory, we recall Henry Jenkins' discussion of the Digital Youth Project in "'Geeking Out' for Democracy" published in Threshold magazine:

"In a recent report, documenting a multi-year, multi-site ethnographic study of young people's lives on and off line, the Digital Youth Project suggests three potential modes of engagement which shape young people's participation in these online communities. First, many young people go on line to "hang out" with friends they already know from schools and their neighborhoods. Second, they may "mess around" with programs, tools, and platforms, just to see what they can do. And third, they may "geek out" as fans, bloggers, and gamers, digging deep into an area of intense interest to them, moving beyond their local community to connect with others who share their passions.... For the past few decades, we've increasingly talked about those people who have been most invested in public policy as "wonks," a term implying that our civic and political life has increasingly been left to the experts, something to be discussed in specialized language. When a policy wonk speaks, most of us come away very impressed by how much the wonk knows but also a little bit depressed about how little we know. It's a language which encourages us to entrust more control over our lives to Big Brother and Sister, but which has turned many of us off to the idea of getting involved. But what if more of us had the chance to "geek out" about politics?"

For Loraine "geeking out" as a fan of Avatar the Last Airbender was a key and crucial step towards "geeking out" on politics. Throughout this journey, her perspectives, approaches and motivations remain rooted in participatory culture, moving us towards a richer definition what Stephen Duncombe calls "thick politics":

In this conversation, Henry Jenkins speaks to the "changing the norms of your society rather than changing the rules of your society", and Racebending is an effort to do just that, by "advocating just and equal opportunity in film and television." For Loraine, Racebending has become journey from fandom to activism; from participatory culture to civic engagement.