Professional Documents
Culture Documents
TARA BRABAZON
Rarely have intellectual debates in Australia been waged with such rigour, or vitriol.
Certainly, the ideological stakes are high. Notions of truth, journalistic ethics, polit-
ical resistance and the changing standards of literacy draw both heat and attention.
The success of Australian cinema and the thrust of the 2000 Sydney Olympics are
minor players in major political debates over culture. The media is the focus of
excited debate, with both tabloid journalism and the Internet remaining motifs and
metaphors for either democratization or demoralization of the body politic. This
review features the nine recurring contestations of the year: 1. The Popular Intellec-
tual; 2. Beyond the Black Armband; 3. Space, Place and Popular Culture; 4. Sporting
a Better Body; 5. The Real Matilda and Generations of Feminism; 6. The Internet:
Critique and Creativity; 7. National Screen; 8. Sounding Off: The Rhythms of Radio;
9. Tabloid Wars.
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Through the late 1990s much debate surfaced about the right to write history, and the
truths and narratives to be granted primacy. An awareness of indigenous truths and
cultural differences in the media has summoned a burgeoning interest in popular
history. There has remained much criticism, particularly from conservative forces,
of decentring settler and colonial heritage. This debate is captured by the evocative
phrase ‘black-armband history’. Much of this work was triggered by the research of
Australian historian Manning Clark, and then critiqued by Geoffrey Blainey. When
John Howard was re-elected as prime minister in 1998, he adopted Blainey’s
interpretation, and affirmed the need for a more positive rendering of settler and
immigration history. This section of the review assesses how differences, created
through colonization and immigration, are handled within popular cultural theories.
Few historians possess the popular currency of Henry Reynolds. His presentation
of the other side of the frontier, the undeclared war in Australia’s colonization, has
altered the historical consciousness of the nation. Why weren’t we Told? not only
provides historiographical insight, but unravels the rationale of the popular books on
Australian history: what was left out and who was included. By disclosing the
ubiquitous violence of colonization, an innovative understanding of frontier conflict
has emerged. Reynolds places attention on reportage, letters to the editor and the law
and culture encircling the Mabo and Wik decisions. He offers an unravelling of
terms such as reconciliation and black-armband history. While admitting such
interpretations are distressing, Reynolds affirms that they ‘enable us to know and
understand the incubus which burdens us all’.
Triggered by historians such as Henry Reynolds, myriad readings of past cultures
surface. Klause Neumann, Nicholas Thomas and Hilary Ericksen have formulated
an edited collection titled Quicksands. The text is noteworthy, as it attempts a cross-
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has addressed the reasons for such an interest, in ‘Why “Race” is a Central Idea in
Australia’s Construction of the Idea of a Nation’ (Australian Cultural History
18[1999] 22–37). She affirms that racism has been the singular threat to civil society
through the twentieth century. Langton tunnels a passage through black-armband
histories via the project of reconciliation. She reminds her readers that ‘Australia
cannot use the highlights of its history as a backdrop … and also … ignore as
irrelevant the darker side of its past’. While Langton focuses on indigenous rights
and roles in civil society, she (not surprisingly) neglects an interrogative
investigation of whiteness.
Miriam Dixson has filled the absence in Langton’s work through one of the most
controversial and stimulating texts of the year. The Imaginary Australian: Anglo-
Celts and Identity—1788 to the Present surveys the roots of identity and the
relationship between ethnicity and the nation. She argues that Anglo-Celtic
Australians, often simply referred to as the mainstream, are either idealized or
demonized. Dixson also argues convincingly that until the ‘ambivalent legacies’ of
Anglo-Celtic Australians are understood, national identity will remain elusive and
superficial. Both the Australian bureaucracy and the media are determined as vital
social influences. The Anglo-Celtic male, particularly as performed through
cinematic narratives, demonstrates the mark of both Chips Rafferty and Paul Hogan.
Dixson shows that the nation that lives ‘in people’s minds’ cannot be revealed
through poststructuralist theory, but necessitates a measured use of Lacan and
theories of the imaginary.
A central moment in the construction of an Australian imagining is the Anzac
myth. The hopeless battle fought in the Gallipoli peninsula during the First World
War was a pivotal moment of nation-building. John F. Williams has written Anzacs,
the Media and the Great War. The book has a clear task: to explore whether or not
the Anzac legend is a media invention. It is a profoundly complex task to separate
the events of a war and how these events were recorded and circulated in
newspapers. This text is brilliant in its depth and complexity, creating a highly
convincing case study. He demonstrates how risk-taking behaviour, anti-
establishment values and charisma, supposedly born during the Gallipoli campaign,
have become characteristics of Australian political leadership to this day. What
grants the text its intellectual power is the cross-national examination, revealing
how the campaign was reported not only in the Australian but the British and French
papers. Through this analysis, Williams demonstrates that it was the media that
groomed a post-war nationalism centred upon the Anzac myth. The inflated
chauvinism and exclusivity aimed against the English Tommies formed the basis of
the Anzac cult. The conflation between sport and war served not only the short- to
medium-term objectives of wartime propaganda, but has bubbled through popular
culture since that time. The book is well illustrated, offering the startling portrayal
of Germany in the nationalist, xenophobic journal of the day The Bulletin. Yet it is
the popular configuration of history constructed by C.E.W. Bean, the official
reporter for the Australian forces, that created the ‘physical generalizations
suggesting the superiority of the Australians over their British kinsfolk’. Because of
the distance from Europe, Australians were far more dependent on newspapers for
news than other participants in the war. This reified narrative has entered the realm
of popular memory. Williams reminds readers that Anzac Day has both socially
conservative and imperial origins.
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Space has been a minor site of theoretical investigation within popular cultural and
media studies. Michel De Certeau’s writings have occupied a small but significant
node of research. A major contribution to these debates is Ruth Barcan and Ian
Buchanan’s edited collection Imagining Australian Space: Cultural Studies and
Spatial Inquiry. This text would make an ideal honours textbook on space, with each
chapter concluding with revision questions.
Barcan and Buchanan’s ‘Introduction: Imagining Space’ (pp. 7–11) asks why
readers and writers rarely ponder space. By working through René Descartes, Liz
Grosz and Judith Butler, significant terms such as cartography, abstraction and
transcoding are introduced. By focusing on both the bodily experiences as well as its
social meaning, a history of space is activated. The aim of their project is to theorize
how Australian cultural studies creates and moulds understandings of national
space. Chapters in the book convey this aim. Paul Longley Arthur revels in the
‘Fantasies of the Antipodes’ (pp. 37–46). He explores the Antipodes as an anti-
London geographical space, but also as a productive, postcolonial vision. Bob
Hodge works with post-contact narratives through ‘White Australia and the
Aboriginal Invention of Space’ (pp. 59–73). Hodge applies social semiotics to
investigate how two strategies of space mobilize language, readerships and
communication. The role and place of maps in Aboriginal cultural productions are
placed against the semiotics of suburbia. Ruth Barcan moves out of comfortable
family life to survey ‘Privates in Public: The Space of the Urinal’ (pp. 75–92). The
mundane, but interesting, site of men’s toilets is encircled by the assumptions, laws
and customs of bodies and sexuality. Social behaviour and spatial realities are
intimately intertwined. One of the great difficulties within theories of space is the
level of abstraction. Barcan’s work on the urinal provides a detailed, surprising
focus. Emphasis is placed on the relationship between the law and nakedness, while
also revealing the ‘urinal culture’, an odd linkage of humour and scatology. A far
subtler cultural site is the focus of Susan Martin’s study. ‘The Gender of Gardens’
(pp. 115–25) demonstrates the ideological volatility of these spaces, resonating with
the concerns of femininity, class and empire. Stephen Muecke has an interest that
enfolds more tightly around the garden. ‘Outback’ (pp. 127–43) presents a study of
the Australian back yard. With the front door opening out to public culture, the back
yard is part of a claiming of space, and claiming colonized land. Also fascinated by
emotional investments in place, Peter Read continues his interest in popular
memory. He explores the language of lost places in ‘Drowned, Moved, Transferred
or Rebuilt?’ (pp. 159–68). He stresses the role of memory and experience in creating
a place. His case study is of the towns destroyed through acts of government, such
as the flooding of the Snowy Mountains. Similarly, Ian Buchanan shows the deep
cultural investments of place in ‘Non-Places: Space in the Age of Supermodernity’
(pp. 169–76). He argues that we live in an era of generic spaces, hotels, airports,
malls, freeways and fast-food outlets. Yet supermodernity is coded through excess,
generally an excess of emotion. For Buchanan, significant questions are asked about
the objective and subjective experiences of space. A site of bizarre excess is
Brisbane’s Kodak beach—an artificial beach positioned on the South Bank. John
Macarthur is interested in such ‘Tactile Simulations’ (pp. 177–92). He demonstrates
how easily a beach is reproducible, through the use of sand, palm trees and
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women probing the outback fed into scientific discourses of discovery, claiming,
categorizing and labelling. Indigenous Australians only had one role in such
colonial narratives: the noble savage. The contestations between different
knowledge systems were repressed. The magazine’s success was based on the
invention of Australia as a ‘white, healthy, modern society’. The desire to repress
the ambivalence behind the discoveries was both successful and profitable.
Postcolonial theories work effectively in the spaces of discomfort, paradox and
confusion. In the centenary of Noel Coward’s birth, Tara Brabazon uses the
anniversary to activate a study of the playwright not only as a popular cultural
figure, but as a colonial traveller. In ‘Noel Coward’s Singapore Sling’ (Southern
Review 32[1999] 72–85), his trips to the Antipodes are highlighted. As Brabazon
states, ‘his intensely English story provides a path through Anglo-Saxon ethnicity in
Australia. By exploring the textual residues of his life, we can discover how
Englishness travels to other locations and adapts.’ More than a biography of
Coward, this article evokes the colonial consequences of his words, songs and
travels.
Anthropology, as an academic discipline, was the intellectual arm of colonization
through much of the nineteenth century. There has been an increasing tendency
through the last thirty years to bring anthropology ‘home’ to study popular culture
and everyday life. Indeed, the discipline is ideally suited to work with the
disruptions in everyday life. John Morton, in ‘Anthropology at Home in Australia’
(Australian Journal of Anthropology 10[1999] 243–57), places attention on national
culture, rather than the study of the other. He affirms the need to conduct fieldwork
in the area of the ‘cultural familiar’. In this way, the self–other relationships are
decentred, and new methodological problematics may emerge. With such a
refocusing of interests, anthropology and cultural studies may create an
interdisciplinary dialogue into the concerns of everyday life.
Class, as a variable, is rarely considered in theories of space. Attention to social
and economic inequalities is not denied in Geoffrey Bolton and Jenny Gregory’s
Claremont: A History, studying an affluent suburb of Perth, Western Australia. The
book is a strongly written social history, with an alert inflection of everyday life.
Incorporating original letters, maps, photographs and newspaper articles from the
Perth Gazette, clear emphasis is placed on transportational systems and leisure
practices. Wider trajectories—of suburbia, war, peace and social stability—inflect
this local history. The importance of sport, particularly Australian rules football, is
an integral part of this history. While recognizing that ‘Claremont’s sense of identity
was stamped by its environment,’ there is much attention placed on the social
systems of education, sport and leisure. This text is a well-written, fascinating study
of a ‘comfortable’ middle-class environment, and how economic differences inflect
the landscape.
The comfort of middle-class life can easily be disrupted. It is very common in
Australian crime fiction that the safety of suburbs is transformed into the bloody
horror of a chilling thriller. Sue Turnbull remains fascinated by the notion of place
in Australian crime fiction. In ‘Are we there Yet?’ (Meanjin 58[1999] 5–60), she
reviews the crime novels set in Australia. Framing the readers of the genre as
‘armchair tourists’, she stresses how character and place entwine. Her interests and
commitment to the genre is clear: ‘I want detail. I want to feel those suburbs, smell
that beer, hear those trams. I want to know that Australian crime fiction has finally
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found its place.’ Fathoming the dirt and violence behind the shiny surfaces of
suburbia, crime fiction probes the ideologies that have formed safe spaces.
The textualization of space re-creates and reimagines places for distinct political
purposes. The ideological volatility of the landscape renders it fascinating for
theorists of popular culture. The beach has remained a site integral to the Australian
national imagining, and therefore highly contradictory and contestable. All these
social forces were activated when Baywatch wished to relocate to a suburb of
Sydney. David Studdert monitors these debates in ‘Bondi, Baywatch and the battle
for community’ (Arena Magazine 42[1999] 28–33). The most impressive element of
this article is his great attention to the word ‘community’. Highly overused in our
era, Studdert shows how the attributes of virtue and nostalgia are squeezed into the
signifier of community, serving to deflect attention away from globalization and
greed. Such words allow an expression of ‘the cramped imagination of white
European Australia’. The two sacred sites of settler populations—the sporting field
and the beach—both perform a desire for community and belonging structures
beyond homogenizing global forces. When the residents of Avalon protested the
notion of becoming part of a global Baywatch community, the prime minister
attacked them for their reluctant commitment to job creation. Through such an issue,
the right and left—globalism and localism—intertwine in a convoluted, and
frequently random, fashion. The notion of a real, viable third way of ‘doing’ politics
may be based on notions of community. Beyond Pauline Hanson’s monocultural
past and global virtuality, the relationship between popular culture and place will
provide political resolutions to social problems.
Cultural geography and cultural studies always triggers a captivating intellectual
dance. The politics and conflicts over space are alluring intellectual attractions. For
Australian scholars, there is a productive desire to investigate the paradoxes of
colonialism, the safety of suburbia and the movements of popular culture. The next
part of this review infiltrates the backyards, gyms and ovals to investigate the
discourses and corporeality of sport.
In the year preceding the 2000 Olympics, it seemed that sport was everywhere. The
multiple football codes vied with cricket, hockey, swimming and cycling for press
coverage. The saturating television exposure—on free-to-air, cable and satellite—
initiated a wide array of readership possibilities. Clashes of teams were also clashes
of genders, classes, races and ethnicities. Performances of successful masculinity
and femininity were promoted, and national cultures were taught.
Body-building—and building a better body politic—are confluent cultural
manifestations. Anna Carden-Coyne has found ‘Classical Heroism and Modern
Life’ (Journal of Australian Studies 63[1999] 138–49) through the analysis of body-
building in the early twentieth century. The physical culture movement, of which
body-building is the most visible manifestation, is a convergence of classicism and
modernism. It is therefore not surprising that it was highly successful in Australia
through the 1920s and 1930s. This period saw a boom in body-building schools and
gymnasiums. While appealing to ancient aesthetic standards, this boom had a more
immediate trigger. The decline of post-war masculinity—and a desire to rebuild it—
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became the goal. There was, as Carden-Coyne suggests, the notion that ‘returned
solders were part of this degenerative pool’. Body-building became a mechanism to
reconstruct civilization after the horror of the First World War. An Australian
inflection on the global body-building movement was a democratizing effect and,
perhaps most importantly, created a culture of masculine self-examination and
mutual inspection. Such practices are obviously continued through men’s
spectatorship of sport.
The viewing of masculine bodies within the sporting discourse is most obviously
realized through surf culture generally, and the lifesaver particularly. Grant Rodwell
activates a controversial reading of beach culture in ‘“The Sense of Victorious
Struggle”: The Eugenic Dynamic in Australian Popular Surf-Culture 1900–50’
(Journal of Australian Studies 62[1999] 56–63). He reads alternative ideologies
alongside the lifesaver icon. The practice of sun worship, and the benefits of surf
culture for men and women, are framed by Rodwell as possessing clear nation-
building qualities. He monitors ‘the healthy, virile masses gathering at Manly,
Bondi, Coogee’, and suggests that there are alternative methods for reading
Australian beach culture.
The eugenics movement feeds into myriad moments of national and popular
culture. Obviously, the Olympics are a pivotal part of this trajectory. Helen Jefferson
Lenskyj looks at ‘Sydney 2000, Olympic Sport and the Australian Media’ (Journal
of Australian Studies 62[1999] 76–83). She remains focused on the role of
competitive sport for Australians, stating that ‘it is hard to imagine a newspaper or
news broadcast that does not include coverage of sporting events’. This study is
forwarded through a textual analysis of how newspapers handled governmental
decisions, the corporate sector and environmental groups in the months leading to
the Olympics.
A wider study of the Olympics, as an event and spectacle, is produced through
Richard Cashman and Anthony Hughes’ edited collection Staging the Olympics:
The Event and its Impact. Cashman describes it as ‘The Greatest Peacetime Event’
(pp. 3–17). A comparison between the World Cup and the Olympics is presented,
with particular emphasis placed on the shifts in symbols and ideas. He assesses the
reasons for the Games’ significance, particularly in terms of commercialism and
professionalism. Also studied are the criteria that constitute an Olympic sport. Kevin
Dunn and Pauline McGuirk suggest that the Olympics are an amalgam of ‘Hallmark
Events’ (pp. 18–32). As an international phenomenon that promotes globalization,
localism and nationalism—seemingly concurrently—the spectacle possesses clear
economic, cultural and political dimensions. The cocktail of expansive
communication technologies and financial deregulation has remoulded the physical
environment of western Sydney, particularly Homebush—the focal point of the
games. Reg Gratton stresses the role of ‘The Media’ (pp. 121–31) in the
contemporary Olympics. As the world’s biggest scheduled news event, sporting
events are moulded for television. Australians, in particular, are inveterate
consumers of televised sport, and with the new combination of free-to-air broadcasts
and cable transmissions, there will be a greater tempering of the Olympics for the
screen than ever before.
While Dunn, McGuirk and Gratton emphasize the social waves that passed
through the city to prepare it for global television, Angela Burroughs looks back to
the controversies involved in ‘Winning the Bid’ (pp. 35–45). Addressing the
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allegations of corruption through the bid system, she suggests why Sydney’s bid was
successful, and how to reform the process in future to ensure (or at least minimize)
the impact of vested interests. While there is a desire to erase corruption, there is an
increasing imperative for both marketing and sponsorship. The Olympics were
originally framed within the parameters of amateurism, but Amanda Johnson shows
the push to ‘Marketing and Sponsorship’ (pp. 132–9). The ticketing and licensing,
and tiered sponsorship, are obscuring notions of sporting competition with
marketing success.
It is obvious that international attention and capital have moved through both the
Olympics movement and the Sydney Games. Frank Farrell’s project in the edited
collection is distinct, desiring to research national resonances in ‘Australian
Identity’ (pp. 59–69). The commitment to the Olympics movement, demonstrated
through Australia’s presence at every modern Games, provides an ideal site to show
how the Olympics slot into national identity. Perhaps what has made the Australian
Olympics so successful in terms of social justice has been the vigilant and
considered integration of ‘The Paralympics’ (pp. 170–80) into the palette of events.
Anthony Hughes shows how sport offers a way to detach the stigmas attached to
notions of disability. By overcoming discomfort in watching different modes of
sporting success, the notion of a singular athletic physique is attacked. Obviously
the relationship between the Olympics and Paralympics will trigger long-term
changes to national sport. Richard Cashman recognizes the ‘Legacy’ (pp. 183–94).
Suggesting how the Games would be remembered, and mourned at their conclusion,
Cashman shows the long-term consequences and commemorations of peak sporting
experiences.
Staging the Olympics is an example of sports theory that will produce an influence
far beyond the conclusion of its focus event. Through placing attention on the media,
spectatorship and disability, the book has much to offer popular cultural studies. If
sports historians have a flaw, it is that their case studies are frequently very narrow,
and fixated with the minutiae of detail. Obviously the scale of an Australian home
Olympics has roused a powerful and integrated study.
While the Olympics and the World Cup remain in an elite list for worldwide
televisual audiences, Australian rules, rugby league and union football supporters
display a distinct mode of spectatorship. June Senyard explores the construction of
class and gendered identities that were formed in the football crowd over the last
century. ‘The Barracker and the Spectator’ (Journal of Australian Studies 62[1999]
46–55) offers a history of sport as a way to ‘enfranchise’ the urban populations into
consumerism. The place of pleasure in the public sphere is disclosed and negotiated
through the sporting crowd. However, Senyard reminds us that class-based
differences exhibited in the modern city are reified through the sporting spectacle.
Similarly, the markings of race have dominated modern discussions of football.
Russell Wright’s ‘Skin Taunts’ (Arena Magazine 42[1999] 18–19) shows how the
values of a community are revealed through the role of Australian rules football in
popular culture. Particular case studies are used, particularly the conflict between St
Kilda’s Peter Everitt and Melbourne’s Scott Chisholm during the 1999 Australian
rules football season. How the governing bodies disciplined on-field conduct and
validated anti-racist campaigns demonstrates much about the relationship between
politics and sport. As Wright suggests, ‘there is no reason to assume that the playing
arena is privileged social space where all ethical values and codes of behaviour are
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left behind’. The way in which racism in sport is handled demonstrates that the
practice of ‘sledging’ indeed has limits.
It has become a standard of televised football programmes in Australia that a male
member of the expert panel will need to don a frock at some stage during the
broadcast. Obviously masculinity on display is also under scrutiny. Kelly Farrell is
drawn to this contested zone in ‘(Foot)ball Gowns: Masculinities, Sexualities and
the Politics of Performance’ (Journal of Australian Studies 63[1999] 157–64). She
commences the study with Ian Roberts, a rugby league player, publicly declaring his
homosexuality in 1994. She monitors the corporeal inscriptions of both gender and
sexuality on the body of this player. While he accepts the abuse and vilification as
part of the game, Farrell proves the profound significance of ‘the place of sexuality
in the construction and maintenance of Australian national masculinity’. Australia’s
national cinema can critique and question the boundary between heterosexuality and
homosexuality, as seen in films such as Priscilla, or dip into kitsch through Strictly
Ballroom. Sport, however, remains more patrolled in its renderings of masculine
ontology. For Farrell, the difficulty is how actually to resist hegemonic masculine
heterosexuality.
Magazines always present the glossy surfaces of the culture. The explosion of
men’s magazines in the last ten years has been matched by a growing academic and
popular interest in masculinity. Both these interests converge for Margaret
Henderson in ‘Some Tales of Two Mags: Sports Magazines as Glossy Reservoirs of
Male Fantasy’ (Journal of Australian Studies 62[1999] 64–75). Sport punctuates
sexual differences, and the audiences of sports magazines reinforce the genre-based
divisions. The two publications explored by Henderson, Tracks and Two Weeks, are
surfing and motorcycle magazines respectively. Both evoke ‘the language of
violence, technology, motion and aesthetics’. She demonstrates that through the
conduit of language, sport and popular culture is both aligned and contested. While
the case studies are highly specialized and narrow, Henderson’s work does provide
the basis for a more wide-ranging investigation of sport magazines.
There is a clear hierarchy of sports in Australia, as in all countries. Yet cricket has
remained the most likely candidate to be nominated as the national sport. While the
currency of Bradman, Lillee, Marsh and the Chappell brothers has entered popular
consciousness, Gideon Haigh has researched one of the less discussed eras of
Australian cricket. His The Summer Game: Australian Test Cricket 1949–71 is
located in the period between Bradman’s Invincibles to Chappell’s boisterous XI of
the 1970s. While the tied test between the West Indies and Australia is sometimes
mentioned, the larger history has not been written. This era was a time of great social
change, with Australia headed by Robert Menzies, a prime minister obsessed with
cricket. Publishing much more than a book filled with stories, anecdotes and banal
detail, Haigh follows the building professionalization, medicalization and
management of cricket. The role of Richie Benaud in lifting Australian cricket out
of administrative ineptitude and falling test attendances is particularly highlighted.
Importantly, Haigh has not relied on a chronological narrative to convey this history.
The tropes of each season are mobilized. The increasing politicization of cricket,
through South Africa’s apartheid system, was attended by increasing
commercialization and movement onto television. Concluding with an excellent
bibliography and a list of the tests played from 1950 to 1970, this book is a valuable
addition to sports theory, history and popular cultural studies.
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While Australian cricket is filled with Bradmans and Benauds, the era of the
cricketing hero is subsiding. Douglas McQueen-Thomson, in ‘The Corruption of
Heroism’ (Arena Magazine 39[1999] 5–6), suggests that the scandals around betting
have disrupted the establishment of sporting legends. The game of cricket has been
particularly suited to the creation of heroes, with the ideologies of fairness and
honour carried with the white clothing and the baggy green cap. There remains a
need to resolve the relationship between Australian egalitarianism and sporting
achievement.
The connection between building a better body and building the nation are only
increasing in their resonance. However, the calibre of sports scholarship is high, and
offers new insights into theories of the nation, race, class and masculinity. The next
section adds an alternative, resistive strand to this review—feminism.
Australian media studies and popular culture possess a long and credible
engagement with feminism. As 1999 is the year celebrating the centenary of some
Australian women gaining suffrage, it is a pivotal moment for considering the
successes and challenges of feminist theorizing of culture. To mark this significant
anniversary, a fourth edition has been released of Miriam Dixson’s The Real
Matilda. It is a book of exploration, testing the limits of identity and initiating
women into discussions of national identity.
Dixson’s text has changed the way in which Australian history is written and
researched. Arguing that Australia is a masculine culture, she remains interested in
how the colonial influences have shaped culture. The Real Matilda is a book not
only about national culture, but about the role of women in Australian history. With
special attention paid to the Irish and convict women, notions of domesticity and the
home are challenged. The problems faced by Australian women are addressed,
pondering why so many choose exile. From Miles Franklin to Germaine Greer, it is
clear that the mode of Australian misogyny has created what Dixson has termed
‘some narrow styles of man–woman relations’. She argues that the physical and
psychic violence against women is performed most clearly in the media. There is
both hope and a fount of resistance: ‘whether in the bureaucracy, media, the teaching
and helping professions or management, the new elite women are usually genuine,
and sometimes passionate about their feminism’. Between contestation and
collusion, there are emerging ways for women to create space and culture.
Many of these budding formations are enmeshed with notions of citizenship.
Patricia Crawford and Judy Skene have edited a collection of texts titled Women and
Citizenship: Suffrage Centenary. In the Editorial (pp. ix–x), they comment on ‘an
ambiguous centenary’ derived from white women attaining the vote in Western
Australia. The meanings and consequences of the franchise, and exclusion from it,
are assessed against the rights of informal citizenship and the capacity to change
lives. The book handles the black/white division and stresses the absences in
representation. Joan Eveline and Michael Booth investigate ‘Images of Women in
Western Australian Politics’ (pp. 29–47). Two political figures are their focus: Edith
Cowan, Australia’s first female parliamentarian, and Carmen Lawrence, the first
female premier of any Australian state. This chapter explores how gender, as a
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popular advice about contraceptive and reproductive choices remains far more
volatile. Popular notions of good mothering are pervasive. Albury’s book conveys a
scholarly, wide-ranging interdisciplinary analysis of the images, choices and
discourse of reproduction.
The difficulty within the generational model of feminism is that the archetypal
third-waver is framed as immersed in popular culture and hyper-individualism and
possessing greater knowledge of Charlie’s Angels than Dale Spender. Susan
Hopkins has shown that such popular knowledges do have potential. Through ‘Hole
Lotta Attitude: Courtney Love and Guitar Feminism’ (Social Alternatives 18[1999]
11–14), she shows how a ‘certain feminist stance’ can be rendered fashionable. The
girl-powered bands that have peppered the independent music scene have changed
both pop and feminism, creating new relationships between the two. While Hopkins
does not overstate the politics, neither does she undermine Courtney Love’s role in
creating options and opportunities for the young women in her audience. She also
notes the specific responses to Hole’s tour of Australia.
Obviously a study of popular culture has much to offer contemporary feminism.
However, there are major aspects of critique and query within such research. Wendy
Parkins raises some of these concerns in ‘Bad Girls, Bad Reputations: Feminist
Ethics and Postfeminism’ (Australian Feminist Studies 14[1999] 377–85). Of most
interest in this article is the question of ethics. She remains concerned with the
highly individualist modes of libertarianism being promoted by the major forces of
third-wave feminism in Australia. Attention is particularly directed to Catharine
Lumby. Parkins suggests that simply because a text or idea is popular, it does not
mean that it is beneficial or useful for Australian feminist politics. It is a convincing
argument, and the desire to affirm feminist ethics makes this article timely and
significant.
This awareness of ethical concerns is even more pivotal when moving to a
discussion of the digital media. Feminism has triggered a reassessment of historical
assumptions and futurist trajectories. While the generational waves may fragment
the public representations of the movement, there is much potential in the
deliberation of both popular culture and the new media. The review’s next section
continues this interest in digitization and the Internet, mobilizing new theoretical
and political opportunities.
Studies of the digital media are spliced between utopic and dystopic frameworks.
Many of the sharp-edged critiques have a clear feminist inflection, continuing to
ensure equity and social responsibility in the media. However, there has also been
much discussion of information literacy and the potential of cyberculture to mould a
new public space.
Australian feminism has played a major role in cyberfeminism, with theories of
cyborgs and digital futures saturating the intellectual vista. Susan Luckman makes a
broad sweep of this issue in ‘(En)gendering the Digital Body: Feminism and the
Internet’ (Hecate 25[1999] 36–47). The Internet has been compared to the
Gutenberg Press in the scale of its influence and its capacity to trigger new media
forms. While marketing the digital era has entered a utopic phase, Luckman
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transforming libraries into information service centres. Her concern is that women
and gender issues will not be adequately serviced by online products. She reminds
readers that information is not the issue: interpretation and critical thought remain
the aim. Stafford convincingly suggests that ‘total dependence on electronically
accessed information would further disadvantage those who are already
disadvantaged’. Donna Hughes exemplifies this premiss. In a disturbing chapter, she
researches ‘The Internet and the Global Prostitution Industry’ (pp. 157–84). She
explains how digital technologies have actually simplified the global exploitation of
women and children. From bride-trafficking to men’s postings of their sexual
experiences, Hughes discovers that there is much that is violent, graphic and
politically damaging to women on this new frontier.
There are remarkable parallels between the colonization of landscape in the
nineteenth century and the colonization of the digital frontier the following century.
Renate Klein monitors these movements in ‘The Politics of CyberFeminism’ (pp.
185–212). She recognizes the recurrent motif of frontier mythologies from the Wild
West to the World Wide Web. She is concerned about women’s fragmented self,
bodily technologies and the role of indigenous peoples in the cyber future. This
emphasis is continued through Susan Hawthorne’s outstanding chapter, ‘Cyborgs,
Virtual Bodies and Organic Bodies’ (pp. 213–49). She is concerned that ‘reality is
up for grabs’. How marginalized women will manage this movement in self and
community is her major imperative. She argues that the great attention placed on
cyborgs and virtual bodies is politically misguided, with virtual reality described as
‘male-defined, male-generated and male-limited’. Well written and argued,
Hawthorne offers a marked critique of the market-dominated media.
The final section of Cyberfeminism, while building from the interrogative
analysis of the preceding section, activates the creative possibilities of the web. Jose
Arnold explores ‘Feminist Poetics and Cybercolonization’ (pp. 250–77). Desiring to
incorporate women and their interests into cyberspace, she wants cybercolonization
to be more equitable than Western colonization. With the models of textuality and
discourse changing, reading and writing are being changed through the new
environment. Arnold suggests that women will gain much by ‘exploring the new
territories of cyberspace’ through textualizing and sharing their lives in new ways.
Kathy Mueller also places attention on emerging modes of communication through
‘The Nickelodeon Day of Cyberspace’ (pp. 304–37). Drawing links between the
frenzy for cinema and the frenzy over cyberspace, she realizes that ‘its strongest
impact is on the subconscious, rather than the conscious’. She sees great creativity
and possibilities through role-playing in cyberspace, but recognizes that feminists
require a more sophisticated and motivated mobilization.
Through reading Cyberfeminism, it is clear than many of the concerns through
twentieth-century feminism are being replayed and renegotiated through the digital
realm. While critical functions remain, the creative potentials of the Internet can
emerge in a way that is socially responsible and politically aware. Anna Munster’s
question ‘Is there Postlife after Postfeminism?’ (Australian Feminist Studies
14[1999] 119–29) demonstrates what will happen if these social justice concerns are
not embedded into scholarship of the new media. She demands more genealogical
approaches to technology, providing a bridge between humanism and
cyberfeminism. Munster suggests that framing technology through instrumental or
autonomous approaches will not assist the directives of feminism.
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Perhaps the greatest problem confronting the theorist of the Internet, World Wide
Web and hypertext is how to overcome the polarizations of interpretation. Whether
demonized or valorized, digitization tenders a profound change to interpretations of
the media. Yet without considered investigations of localism, nationalism and
globalization, research into e-commerce, e-journalism or e-education will remain
vacuum-sealed from historical and geographical approaches, which are currently
dominating Australian cultural studies. The stark separation between Internet
studies and film studies is revealed through 1999 publications, with Australian
cinema scholars fixated in the nationalist frame.
7. National Screen
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Australian film-makers are drawn to other topics. However, Spence and McGirr
construct a survey of the narrative and thematic developments from Monkey Grip to
Love and Other Catastrophes. It is clear, however, that a displacement of these
concerns has allowed the success of—globally speaking—strange cinema. Emily
Rustin, by focusing on ‘Romance and Sensation in the “Glitter” Cycle’ (Australian
Studies 14[1999] 133–48), shows how these films ‘revel in artifice’, and deny the
solid, realist codes of the 1970s Australian Film Commission genre. Fixated on
Abba, ballroom dancing and drag, the colour scheme, acting style and direct-to-
camera commentary integrate Australian film into nostalgic popular culture, rather
than presenting pseudo-documentaries about the realities of romance or sexual
politics.
A characteristic of the post-Glitter 1990s is that finally there has been a complex
presentation of romance, love and sex. Much of this success is derived from a
probing construction of male characters. Philip Butterss reveals the process of
‘Becoming a Man in Australian Film in the Early 1990s’ (Australian Studies
14[1999] 79–94). Tracking the radical shift in Australian masculinity, from Jack
Thompson to Paul Mercurio, Butterss equates the change in iconography with the
alterations in the workplace and the home. Such societal movements obviously have
challenged Paul Hogan and other traditional icons of Australian masculinity.
While feminist theorists mark the misogyny and sexism of Australian society,
post-1970s cinema has been fixated with the feminine. Also, women working in the
cultural industries of film and television have been far more visible than in America.
Julie Bailey, in Reel Women: Working in Film and Television, presents interviews
with women in the industries, conveying the diversity of backgrounds, career paths
and working environments. While the book is concerned with both equality and
social justice, it also reveals the highly convincing argument that half of the
workforce should neither be ignored, nor displaced from positions of power.
Social justice on both sides of the camera has been a focus of critical attention. An
interesting narrative turn through the 1990s has been an emphasis on an isolated
individual, who is labelled either disadvantaged or disabled, but is able to attain a
quirky, unexpected success. A fine article addressing this complex issue is Liz
Ferrier’s ‘Vulnerable Bodies: Creative Disabilities in Contemporary Australian
Film’ (Australian Studies 14[1999] 57–78). Her list of these texts is remarkable
enough in its scope: from Shine to Starstruck, from Sweetie to Proof, and Cosi to
The Piano. When considering the range of these films, a significant question
remains why so many narratives are drawn to these individuals framed as different
and distinct. Ferrier suggests that the success of these texts is because they repeat
‘popular myths about creative expression in the 1990s, repetitions which present
creative, and compulsive, self-expression as a legitimate expression of the
competitive performance ethos of the late twentieth century’. These vulnerable
bodies are washed in the ideologies of isolation and creativity—tropes common in
the creative history of the Antipodes.
As always, these acceptable differences in Australia deny indigeneity and
blackness. Alan McKee analyses ‘Ernie Dingo’ (Australian Studies 14[1999] 189–
208), one of the very few indigenous actors with national visibility. His mode of
marking in the public sphere is what McKee termed ‘nice politics’. Dingo has a great
ability ‘to provide a body onto which … reconciliation could be imaged’. His
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Australian popular music, like other cultural industries, has been troubled by rapid
legislative changes. Without the visible international success of film, music has been
more vulnerable to policy movements. Shane Homan evaluates ‘Australian Music
and the Parallel Importation Debate’ (Media International Australia 91[1999] 97–
109), assessing the passing of the Copyright Amendment Bill (no. 2), which became
law in June 1998. It was an attempt to remove the neo-oligopolistic practice of
multinational recording industries, and reduce the price of compact discs for local
consumers. The overlay between the cultural and the economic permeates debates
about Australian music, creating a war between government and industry.
Effectively though, this debate was soon sidelined with international retail chains
making product available on-line.
Before the governmental intervention in popular music, Australia had a far more
volatile cultural history. John Whiteoak’s text Playing Ad Lib: Improvisatory Music
in Australia 1836–1970 presents the history of musical practices in the Western
world during the nineteenth and twentieth centuries. Focusing on Melbourne’s
musical scene, he researches a wide array of musics—from concerts, circus, theatre,
dance halls, cinema and the church. He traces the influence of African American
music, through ragtime and jazz. Emphasis is placed on the life and music of Percy
Grainger and others who blur the line between composition and improvisation.
What grants the book its strength is the attention placed on the context of
performance. The pianist’s range, from the dance bands to the cinema, provides a
sense of the musical diversity during the last one hundred years. Whiteoak’s book is
the only text in this area, and the only book that manages this historical depth.
Similarly, Kay Dreyfus has researched another under-investigated area.
Sweethearts of Rhythm is the only scrutiny of Australian women’s dance bands.
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sharply focused assessment of these new options. The difficulty is that radio remains
under-researched. Yet Helen Molnar and Helen Wilson remind readers that radio is
undergoing major innovation. ‘Radio—New Technologies, New Networks’ (Media
International Australia 91[1999] 5–10) presents a brief overview of Australian
radio, and how it is placed into everyday life. Its reinvention through the Internet
will shake up the industry, particularly in terms of funding opportunities.
Sound punctuates the empty spaces of life: elevators, cars and shopping centres.
But radio and popular music remain significant accoutrements to any understanding
of the digitization and the method in which the Internet is impacting on other media.
The final component of this review focuses on the tabloidization of popular culture.
9. Tabloid Wars
The most significant debates of 1999 have revolved around notions of cultural value.
It is not surprising therefore that journalists, journalism and journalism theory have
been the site of the most vitriol, triggering personally damaging articles and books.
The central text for understanding the political stakes in this debate is Catharine
Lumby’s Gotcha: Life in a Tabloid World. The author has a history of writing
accessible articles and texts capturing a popular feminist inflection. Gotcha is based
on some of her doctoral research, but is highly readable and aimed at a wide public.
The aim of the book ‘is simply to show that many conventional assumptions about
how and why people consume the media are well-suited for analysing culture
today’. She explores the changes to the media, and how these alterations have
shaped public life. Myriad debates from cultural studies in the last fifteen years are
revealed in the pages. Notions of the active audience, textual poaching, popular
reality and motifs of citizenship are all summoned. It is clearly a ground-breaking
study of the popular media generally, and journalism and popular culture in
particular. However, it does have flaws. There is too seamless a connection between
culture and politics, without defining either of their applications with seriousness
and clarity. She has framed popular culture as ‘a place where conservative male
commentators and young left-wing female columnists increasingly collide’.
Certainly, she stresses that texts and readerships ‘interact’: they are neither duped
nor fooled by the popular media. However, when reading much of the book, with the
movements between broadsheets and tabloid, real TV and (hyper)real TV, the
question of ethics in the era of celebrity is left hanging. While assessing the nature
of ‘globalising gossip’, she prudently separates the interests of the public with public
interest. While diagnosing the problems and characteristics of the era, the solutions,
the semiotic tonic, are not revealed. Lumby is justified in affirming the populist
notion of audience activity, intelligence and media literacy. But allowing the market
forces to determine the boundary of the public and private sphere and ethical
journalistic practice is not adequate. Such a laissez-faire attitude is particularly
negligent if the cultural critic desires social change.
Lumby has great skill in invoking myriad media, characters and incidents to
verify her theory. Similarly abled in moving between the media is McKenzie Wark.
His Celebrities, Culture and Cyberspace mingles the celebrities of popular culture
with the celebrities of cultural studies. Kylie Minogue and Paul Keating duel with
Catharine Lumby and John Hartley. The book investigates the failure of the Labor
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Party through the 1990s, and the desire for a Blairite third way. Wark believes that
much of the Left’s decline can be blamed on ignoring popular culture. As with his
other books, the concept of the vector is summoned, fathoming connections between
cyberspace and urbanity. He places much stress on popular politics as revealed
through community radio, zines and web sites. The ambivalent politicking of these
texts offers much potential for Wark, particularly as he maintains a solid critique of
suburbia throughout the book. The Internet appears to offer the great hope in the
escape from the suburbs, also creating a new type of public sphere. The book’s
failing is a characteristic of Internet-studies-based theories: too little attention is
directed to the inequalities not only perpetuated but reinforced through digitization.
Wark’s theses have been further explored by Peter Botsman through ‘How Media
Killed the Political Star’ (Australia Quarterly 71[1999] 16–22). He explores how
Australian politics radically changed after the communist conspiracy trials of the
1950s. With the media and politics changing, new relationships form between the
two. As Botsman states, ‘there are more words, pictures, analysis, guessing,
intelligence and thought put into the coverage of a political leader’s life, words,
gestures and appearance than any other media subject’. Bob Hawke placed much
attention on political image, while the current premier of New South Wales, Bob
Carr, is a trained journalist. Peter Botsman verifies that it is an imperative to monitor
communication strategies.
Lumby and Wark are two of the most important voices in Australian cultural
studies. Considering their mobilization of fifteen years of theories, premises and
assumptions, it is not surprising that their work in the field has been generally
welcomed. Perhaps the most incisive and subtle evaluation of their arguments is
from Graeme Turner. In ‘Tabloidization, Journalism and the Possibility of Critique’
(International Journal of Cultural Studies 2[1999] 59–76), he demonstrates that
cultural studies has difficulty attacking tabloidization because of the paradigm’s
populist heritage. Turner enquires into the role cultural criticism plays in the
analysis of contemporary television news and current affairs programming. The
reconstitution of the media and audience, or the celebrity and viewers of talk shows,
has activated a major shift in cultural movements. Turner asks that cultural studies
not present a ‘default investment in the popular’, but is active in scrutinizing that
which is labelled as journalism.
Their most vigorous critics have not emerged from this inter-/anti-disciplinary
paradigm. Instead, journalist educators have vigorously—and aggressively—
defended their (sole) right to write about journalism. Stephen Stockwell has
produced a review of this debate—a difficult task considering the volatile major
players. ‘Beyond the Fourth Estate: Democracy, Deliberation and Journalism
Theory’ (Australian Journalism Review 21[1999] 37–49) frames the debate in terms
of professional vocationalism versus cultural studies scholars, or Keith
Windschuttle versus John Hartley. Stockwell realizes that the actual practice of
journalism is removed from Windschuttle’s notion of the journalist’s role as
informing an audience of immutable truths. The challenges posed by Pauline
Hanson’s One Nation political party demonstrates that not enough thought or
reflexivity was activated about the consequences of media behaviour. Stockwell
affirms the need to reconnect journalism, citizenship and democracy.
Keith Windschuttle was granted the right of reply in ‘Journalism and the Western
Tradition’ (Australian Journalism Review 21[1999] 50–67). He attempts to
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Tech’ (Australian Journalism Review 21[1999] 80–92). She reveals how the current
environment and organizational history have created dilemmas for women
journalists. These divergent allegiances are made even more complex considering
the gendered discrimination activated at an organizational level. She reviews the
division of labour in journalism, through the hard and soft tasks of daily news, sport,
features and the social pages.
Women occupy an ambivalent position in the tabloidization of the news. While
being increasingly empowered through the pen and keyboard, other women are
disempowered through the actions of the ink and newsprint. Sybil Nolan has shown
how ‘Tabloid Women’ (Meanjin 58[1999] 165–77) have impacted on feminist
politics. Focusing on the journalistic treatment of Germaine Greer and Catharine
Lumby, she shows why these figures have gained a visibility rare in the feminist
movement. However, the consequences of their arguments for the lives of women,
and the role and voice of women in the media, remain more ambivalent and
concerning than the volume of their cross-pollinating messages may suggest. These
problems are also viewed in ‘The Digital/Life Moral Panic’ (Media International
Australia 92[1999] 43–54). Christina Spurgeon is concerned with the self-
regulation of sex and nudity in the broadcast media. Through tracking the moral
panic, she asks why the show Sex/Life was cancelled as crass tabloid television,
while the arrival of Baywatch was seen to offer economic growth. For Spurgeon,
these concurrent cases show how ‘the moral management of populations has come
into direct political conflict with national economic strategy’. Obviously this moral/
economic division will only increase in its complexity through the burgeoning
information economy.
While women have been consumed by this tabloidization, so have children.
Leonie Rutherford is disturbed by ‘Consuming the Child’ (Southern Review
32[1999] 292–301). She asks why the child’s body is being spectacularized through
Australian fashion spreads, magazines and advertisements. Her work explores why
children’s bodies are being eroticized through the media, realizing that ‘the
commodification of the child persuades us of the purity of the pleasure we take in
purchasing what is marketed to us’. There is obviously an economic inflection to the
commodification of feminine spheres. Ironically, men have also been targeted,
particularly through the explosive growth of ‘The “New” Men’s Magazines’ (Media
International Australia 92[1999] 81–90). Tony Shirato and Susan Yell believe that
these magazines offer important sites for the complexities of contemporary
masculinities to be analysed. They research Ralph, the print-based home of the lad.
Offering an updated ockerism, the magazine provides an example of masculine
consumerism.
It is not surprising therefore, that theories of journalism and the media have also
been drawn to a direct discussion of money. John Hinkson watches John Laws, and
the charge that he valued his pocketbook over the truth. In ‘The Laws of Money’
(Arena Magazine 42[1999] 5–6), he reviews the cash for comment scandal,
pondering whether media personalities can stand outside money and commodities.
He also ties such questions to the current universities’ (in)ability to offer
independent commentary. The social meanings of money are also well theorized by
Valerie Wilson. In The Secret Life of Money, she aligns cultural and business studies
research to present the gendered nature of capital. By relating money and pleasure,
money is framed as conveying distinct means in terms of both race and class.
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were those who wanted to leave and write novels, and those who wanted to be editor
of The Age.’ She also presents a counterflow to her narrative, asking how the private
life of politicians is handled within the gallery reportage, and how female journalists
manage this environment. This short book provides a powerful corrective to Keith
Windschuttle’s idealistic presentation of journalism’s history.
Elections are always sites of political and journalistic hand-wringing. Such a
reflexive exercise is undertaken by Murray Waldren’s Future Tense: Australia
beyond Election 1998. The aim of the text is to investigate how editorial frameworks
are created and stories produced. There was a sense during this election that the
major issues were obscured, and social alternatives unrealized. The book has been
written by journalists from The Australian, the national paper. The most famous of
these is the political journalist Paul Kelly. In his ‘The Paradox of Pessimism:
Australia Today—and Tomorrow’ (pp. 1–35), he tries to grasp why the standard of
living is high but the national mood is uncertain and depressed. Kelly fathoms a
‘culture of complaint’ that blames politicians if happiness and fulfilment do not
result through life. Yet there remains a crisis in Australia—one of leadership.
Dennis Shanahan investigates ‘Flunking Leadership 1’ (pp. 57–66), asking why
Australians are far more focused on sport and holidays than judging political issues.
The active dislike for the politicians and the electoral process is believed by
Shanahan to place the stability of the nation ‘under threat’. Yet the most
surprising—and entertaining—of the essays is Shelly Gare’s ‘Too much Truffle Oil:
Baby Boomers and the Generation War’ (pp. 227–30). A clever focus on ‘the
gorgeous, spoiled darlings of the 1960s’ has revealed a shift from making a living to
quality of life and lifestyle. The generation raised on sun-dried tomatoes, pesto,
balsamic vinegar, extra virgin olive oil and fresh pasta are beginning to enter an
‘Age of the Nervous Baby Boomer’. Economic instability has confused clearly
determined generational politics and initiated new demands from the political
system. Future Tense provides a collection of sharp essays. If the collection has a
flaw, then it is the lack of blame or questioning of journalists’ behaviour.
While baby boomers are questioning the price of sun-dried tomatoes, they are also
probing the values of young people. Simon Cooper’s ‘Youth, Guns and Automatic
Responses’ (Arena Magazine 41[1999] 5–7) is troubled by the relationship between
youth, society and violence. Attention is placed on the Internet, video games and
industrial music. Popular culture becomes a ‘negative influence’. Cooper denies the
celebrations of popular culture presented by critics such as Mark Davis, believing
that it merely offers a flip side of the conservative argument, that film, television and
popular music has little value. Of particular concern is the interactivity of video
games and their role in creating active consumers of both goods and information.
However, cultural critics must guard against judging too rigidly young adults’
consumption of the media. As Vanessa Evans and Jason Sternberg have shown in
‘Young People, Politics and Television Current Affairs in Australia’ (Journal of
Australian Studies 63[1999] 103–9), the youth as folk devil ideology is surviving on
television news. This degradation has a context. John Howard’s treatment of youth-
based issues is described by Evans and Sternberg as ‘institutional discrimination’.
The alienation of this group from the political process means that a significant
collective in the culture will be unable to participate in the development of political
ideas.
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If any truths are revealed through the tabloid wars, then it is that the relationship
between media and society requires sustained intellectual treatment. Michael
O’Shaughnessy has presented such a study in Media and Society: An Introduction.
Offering definitions of both the media and media studies, semiotic theory is well
utilized, as is attention to postmodernity. It is obvious that this book is a result of
teaching, demonstrating not only a depth of knowledge, but an understanding of
how to convey complex ideas in clear language. International material is covered,
but there is a primary focus on Australia. He also shows why it is imperative to study
the media.
While journalist educators and cultural studies scholars wage wars over truth,
ethics and writing, it is obvious that while the Australian political system may be
lacking spice, universities are sites of debate, critique and interpretation. Such a
function is necessary as national histories are unravelled, national cinema is growing
and feminism is challenging the commodification of the body politic. Australian
popular culture and media studies remains a volatile, diverse palette of paradigms
and possibilities.
Books Reviewed
Albury, R. The Politics of Reproduction. Allen & Unwin. [1999] pp. 209. pb A$35
ISBN 1 8644 8906 5.
Attwood, B. and A. Markus. The Struggle for Aboriginal Rights: A Documentary
History. Allen & Unwin. [1999] pp. 375. pb A$29.95 ISBN 1 8644 8584 1.
Bailey, J. Reel Women: Working in Film and Television. Australian Film Televizion
and Radio School. [1999] pp. 408. pb A$30 ISBN 1 8763 5104 7.
Barcan, R. and I. Buchanan. Imagining Australian Space: Cultural Studies and
Spatial Inquiry. University of Western Australian Press. [1999] pp. 218. pb
A$34.95 ISBN 1 8762 6837 9.
Bennett, S. White Politics and Black Australians. Allen & Unwin. [1999] pp. 228.
pb A$24.95 ISBN 1 8644 8703 8.
Bolton, G. and J. Gregory. Claremont: A History. University of Western Australia
Press. [1999] pp. 244. pb A$39.95 ISBN 1 8762 6839 5.
Brophy, P. Cinesonic. Australian Film Televizion and Radio School. [1999] pp. 266.
pb A$25 ISBN 1 8763 5108 X.
Caputo, R. and G. Burton. Second Take: Australian Film-Makers Talk. Allen &
Unwin. [1999] pp. 342. pb A$27.40 ISBN 1 8644 8765 8.
Cashman, R. and A. Hughes. Staging the Olympics: The Event and its Impact.
University of New South Wales Press. [1999] pp. 226. pb A$32.95 ISBN 0 8684
0729 1.
Crawford, P. and J. Skene. Women and Citizenship: Suffrage Centenary. University
of Western Australia Press. [1999] pp. 266. pb A$20 ISBN 0 8642 2923 2.
Curthoys, Ann and Julianne Shultz, eds. Journalism: Print, Politics and Popular
Culture. University of Queensland Press. [1999] pp. 331. pb A$29.95 ISBN 0
7022 3137 1.
Dixson, M. The Imaginary Australian: Anglo-Celts and Identity—1788 to the
Present. University of New South Wales Press. [1999] pp. 224. pb A$24.95 ISBN
0 8684 0665 1.
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Williams, J. Anzacs, the Media and the Great War. University of New South Wales
Press. [1999] pp. 288. pb A$37.95 ISBN 0 8684 0569 8.
Wilson, V. The Secret Life of Money: Exposing the Private Parts of Personal
Money. Allen & Unwin. [1999] pp. 224. pb A$19.95 ISBN 1 8644 8633 3.
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