Argumentative/Analytical Essay

essay instructions are in the Exam 1.pdf
My weekly comments:
1. This week’s readings, chapters one and two by Grazian, have provided an exciting view of the ever-changing nature of popular culture and how it has impacted society over time. In the first chapter, Grazian (2010) examines how popular culture has gone from being a niche interest to becoming a commodity many people can sell, trade, and consume. He also discusses how popular culture has been used to shape ideas about social norms and people’s identities. In the second chapter, Grazian looks at the importance of the media in influencing popular culture and how the media can be used to shape public opinion.
The readings have made it clear for society to think about the power of popular culture and how it can be used to shape different views. The most exciting part is how popular culture has influenced ideas about gender, race, and sexuality. For example, Grazian (2010) mentions the role of hip-hop in popular culture and its impact in challenging traditional ideas about gender roles and creating a new sense of identity for African-Americans. Popular culture has also been used to shape the LGBT community’s fight for equal rights. From the “It Gets Better” campaign to the increasing number of LGBT characters in television and film, popular culture has become an essential tool for spreading messages of acceptance and tolerance.
Nevertheless, it has been critical in shaping public opinion about popular culture. Grazian discusses how the media has been used to celebrate and critique popular culture. For example, he mentions the success of rap music in the late 80s and how the media quickly pointed out its violent themes. Similarly, it is noticeable that the media tends to both praises and criticize the Kardashian family. This has made the public curious to know more about how the media has been used to shape popular culture and its impact on our views of gender, race, and sexuality.
2. Recent events and mainstream media have brought the concepts of hegemony and intersectionality into the spotlight. When one group exerts disproportionate social, political, or economic power over another, they are said to be exercising hegemony (Bhutto, 2019). Intersectionality, in contrast, is the recognition that various oppressions and privileges are intertwined and mutually constitutive. Nowadays, the repercussions of hegemony are evident in the media’s portrayal of particular groups, the uneven distribution of resources and money, and the political rhetoric surrounding problems like immigration and racial issues. Additionally, a typical scenario is the media’s role in reinforcing cultural biases and adding to structural injustice by spreading false and derogatory stereotypes about racial minorities, women, and the LGBTQ community.
Intersectionality is crucial in many current events and cultural phenomena because it highlights various forms of oppression’s interrelated and compounded nature (Bhutto, 2019). Example: the #MeToo movement has raised focus on the situation of women who have experienced sexual misconduct and assault, but it has also highlighted the amazing intersection of gender, racial group, and class in the sufferings of women of color, who are frequently exposed to different types of oppression and discrimination. Similarly, the Black Lives Matter movement emphasizes the connections between institutional racism, police brutality, and other forms of oppression, such as class, gender, and sex. The campaign has also helped shine a light on how the intersection of gender, race, socioeconomic class, and orientation increases the risk of harm for persons of African descent. Another sign of these factors’ intersectional and hegemonic form is how popular culture promotes established social norms and values (Chua, 2022). The cinema and television industry has a history of bias and underrepresentation of marginalized groups, especially women and people of color. It also helps to marginalize these groups by giving credence to harmful narratives.
In conclusion, hegemony and intersectionality are essential factors in determining the news and the entertainment industry. Having a firm grasp of these ideas allows us to examine power and discrimination critically, which in turn aids our efforts to build a more equal and just society.
3. One of the key arguments that Hall makes in the article is that black popular culture is not simply a reflection of the experiences of black people, but rather it is a site of struggle over the meanings and representations of blackness. Hall argues that popular culture is a contested terrain in which various social forces seek to define and shape the meaning of blackness (Hall, S., Pg.110). This can be seen in the ways in which black popular culture has been both celebrated and critiqued by different groups. Another important argument that Hall makes is that black popular culture is not homogenous, but rather it is characterized by a diversity of voices and perspectives. This diversity is a reflection of the complex and heterogeneous nature of black experiences, and it challenges the simplistic and essentialized notions of blackness that have been perpetuated by mainstream culture.
One particularly interesting passage in the article is Hall’s discussion of the commodification of blackness within popular culture. Hall argues that blackness has been commodified by the mainstream culture industry and that this has resulted in the creation of a superficial and stereotypical representation of blackness. This commodification has also led to the marginalization of black voices within the industry and the appropriation of black cultural forms by white artists. Hall also examines the ways in which black popular culture has been used as a site of resistance and political struggle (Hall, S., Pg.110). He discusses the role of music in the civil rights movement and the ways in which black artists have used their music to challenge dominant cultural narratives and to express their own experiences and perspectives.
Hall’s article remains highly relevant today as issues of representation and identity continue to be contested within popular culture. The recent Black Lives Matter protests have highlighted the ongoing struggle for racial justice and the importance of challenging the stereotypical and one-dimensional representations of blackness that persist within popular culture. The rise of social media and digital platforms has also created new opportunities for black voices and perspectives to be heard within popular culture. However, these platforms also present new challenges, as the algorithms and structures that govern them can perpetuate existing inequalities and biases (Hall, S., Pg.112). Overall, Hall’s article provides a valuable contribution to our understanding of the complex relationship between blackness and popular culture. It challenges us to think critically about the representations of blackness that we encounter in popular culture and to recognize the diversity of black experiences and perspectives that exist within it.
4. In my reading this week, I was interested in Bourdieu’s “Distinction: A Social Critique of the Judgement of Taste,” where he argues that cultural taste is a form of social distinction that reproduces class hierarchies. The author argues that our tastes are not just about our conscious choice but are shaped by our social and cultural background. He believes habitus is shaped by an individual’s cultural background and social position, and it plays an essential role in shaping one’s cultural taste. Bourdieu further highlights the role of cultural consumption in reproducing social inequality. According to the reading, those with a higher social and cultural position are more likely to have refined taste. In contrast, the ones with lower social and cultural capital are more likely to have a “vulgar” taste. This taste is reflected in their cultural consumption, where individuals from different social statuses have been socialized to appreciate different forms of art and culture. This shows how class hierarchies may limit social mobility since individuals with lower cultural capital are less likely to access high-status cultural goods. Additionally, Bourdieu examines the role of education in reproducing cultural distinctions. He notes that education is not just about acquiring knowledge but also a way of obtaining cultural capital. He posits that schools and universities teach students the “correct” forms of cultural consumption and fortify the taste hierarchy. Therefore, through education and cultural exposure, cultural institutions promote social mobility. This is because they provide access to high-status goods that can help individuals change their habitus. Overall, Bourdieu proposes that taste is not only about personal preference but also reflects one’s cultural capital and social position. This shows that an individual’s cultural preference is not just an issue of cultural taste but is formed by broader social forces. His analysis of cultural taste is an important critique of cultural consumption and its crucial role in reproducing social inequality. In my reading this week, I was interested in Bourdieu’s “Distinction: A Social Critique of the Judgement of Taste,” where he argues that cultural taste is a form of social distinction that reproduces class hierarchies. The author argues that our tastes are not just about our conscious choice but are shaped by our social and cultural background. He believes habitus is shaped by an individual’s cultural background and social position, and it plays an essential role in shaping one’s cultural taste. Bourdieu further highlights the role of cultural consumption in reproducing social inequality. According to the reading, those with a higher social and cultural position are more likely to have refined taste. In contrast, the ones with lower social and cultural capital are more likely to have a “vulgar” taste. This taste is reflected in their cultural consumption, where individuals from different social statuses have been socialized to appreciate different forms of art and culture. This shows how class hierarchies may limit social mobility since individuals with lower cultural capital are less likely to access high-status cultural goods. Additionally, Bourdieu examines the role of education in reproducing cultural distinctions. He notes that education is not just about acquiring knowledge but also a way of obtaining cultural capital. He posits that schools and universities teach students the “correct” forms of cultural consumption and fortify the taste hierarchy. Therefore, through education and cultural exposure, cultural institutions promote social mobility. This is because they provide access to high-status goods that can help individuals change their habitus. Overall, Bourdieu proposes that taste is not only about personal preference but also reflects one’s cultural capital and social position. This shows that an individual’s cultural preference is not just an issue of cultural taste but is formed by broader social forces. His analysis of cultural taste is an important critique of cultural consumption and its crucial role in reproducing social inequality.

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