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A hilarious send-up—and ironic celebration—of hipster culture based on the hugely popular website Look at this Fucking Hipster (LATFH.com) was born in April 2009 as a way to help author Joe Mande help his dad answer the question, "Is that a hipster?" Months later, with millions of followers and dozens of parodies, it has become a cultural phenomenon, referenced in media, newspapers, blogs, and more. Look at This Fucking Hipster is a collection of photos, snarky captions and short essays exploring—and, let's be honest, poking fun at—the wide world of hipster culture, from Williamsburg to Silver Lake and points between. Chapters cover types of hipsters, celebrity hipsters, hipsters through the ages, hipster love connections, and the next generation of hipsters (AKA hipster babies).
A hilarious book that will teach you everything you need to know to be too cool for school: "Your official guide to the language, culture and style of hipsters young and old." —Los Angeles Times hip•ster - \hip-stur (s)\ n. One who possesses tastes, social attitudes, and opinions deemed cool by the cool. (Note: it is no longer recommended that one use the term "cool"; a Hipster would instead say "deck.") The Hipster walks among the masses in daily life but is not a part of them and shuns or reduces to kitsch anything held dear by the mainstream. A Hipster ideally possesses no more than 2% body fat. Clues You Are a Hipster 1. You graduated from a liberal arts school whose football team hasn't won a game since the Reagan administration. 2. You frequently use the term "postmodern" (or its commonly used variation"PoMo") as an adjective, noun, and verb. 3. You carry a shoulder-strap messenger bag and have at one time or another worn a pair of horn-rimmed or Elvis Costello-style glasses. 4. You have refined taste and consider yourself exceptionally cultured, but have one pop vice (ElimiDATE, Quiet Riot, and Entertainment Weekly are popular ones) that helps to define you as well-rounded. 5. You have kissed someone of the same gender and often bring this up in casual conversation. 6. You spend much of your leisure time in bars and restaurants with monosyllabic names like Plant, Bound, and Shine. 7. You bought your dishes and a checkered tablecloth at a thrift shop to be kitschy, and often throw vegetarian dinner parties. 8. You have one Republican friend whom you always describe as being your "one Republican friend." 9. You enjoy complaining about gentrification even though you are responsible for it yourself. 10. Your hair looks best unwashed and you position your head on your pillow at night in a way that will really maximize your cowlicks. 11. You own records put out by Matador, DFA, Definitive Jux, Dischord, Warp, Thrill Jockey, Smells Like Records, and Drag City.
The new southern studies has had an uneasy relationship with both American studies and the old southern studies. In Finding Purple America, Jon Smith, one of the founders of the new movement, locates the source of that unease in the fundamentally antimodern fantasies of both older fields. The old southern studies tends to view modernity as a threat to a mystic southern essence--a dangerous outside force taking the form of everything from a "bulldozer revolution" to a "national project of forgetting." Since the rise of the New Americanists, American studies has also imagined itself to be in a permanent crisis mode, seeking to affiliate the field and the national essence with youth countercultures that sixties leftists once imagined to be "the future." Such fantasies, Smith argues, have resulted in an old southern studies that cannot understand places like Birmingham or Atlanta (or cities at all) and an American studies that cannot understand red states. Most Americans live in neither a comforting, premodern Mayberry nor an exciting, postmodern Los Angeles but rather in what postcolonialists call "alternative modernities" and "hybrid cultures" whose relationships to past and future, to stability and change, are complex and ambivalent. Looking at how "the South" has played in global metropolitan pop culture since the nineties and at how southern popular and high culture alike have, in fact, repeatedly embraced urban modernity, Smith masterfully weaves together postcolonial theory, cultural studies, Lacanian psychoanalysis, and, surprisingly, marketing theory to open up the inconveniently in-between purple spaces and places that Americanist and southernist fantasies about "who we are"have so long sought to foreclose.
A brilliant collection of essays by a young writer who is already a star in the intellectual firmament. As William Deresiewicz has written in Harper’s Magazine, “[Mark Greif ] is an intellectual, full stop . . . There is much of [Lionel] Trilling in Greif . . . Much also of Susan Sontag . . . What he shares with both, and with the line they represent, is precisely a sense of intellect—of thought, of mind—as a conscious actor in the world.” Over the past eleven years, Greif has been publishing superb, and in some cases already famous, essays in n+1, the high-profile little magazine that he co-founded. These essays address such key topics in the cultural, political, and intellectual life of our time as the tyranny of exercise, the tyranny of nutrition and food snobbery, the sexualization of childhood (and everything else), the philosophical meaning of Radiohead, the rise and fall of the hipster, the impact of the Occupy Wall Street movement, and the crisis of policing. Four of the selections address, directly and unironically, the meaning of life—what might be the right philosophical stance to adopt toward one’s self and the world. Each essay in Against Everything is learned, original, highly entertaining, and, from start to finish, dead serious. They are the work of a young intellectual who, with his peers, is reinventing and reinvigorating what intellectuals can be and say and do. Mark Greif manages to reincarnate and revivify the thought and spirit of the greatest of American dissenters, Henry David Thoreau, for our time and historical situation.
Twenty-first century popular culture has given birth to a peculiar cultural figure: the hipster. Stereotypically associated with nerd glasses, beards and buns, boho clothing, and ironic T-shirts, hipsters represent a (post-)postmodern (post-)subculture whose style, aesthetics, and practices have increasingly become mainstream. Hipster Culture is the first comprehensive collection of original studies that address the hipster and hipster culture from a range of cultural studies perspectives. Analyzing the cultural, economic, aesthetic, and political meanings and implications of a wide range of phenomena prominently associated with hipster culture, the contributors bring their expertise and own research perspectives to bear, thus shaping the volume's transnational and intersectional approach. Chapters address global and local manifestations of hipster culture, processes of urban gentrification and cultural appropriation, alternative foodways and eclectic fashion styles, the significance of nostalgia, retro technologies and social media, and the aesthetics and cultural politics of literature, film, art, and music marked by self-reflexivity, irony, and a simultaneous longing for an earnest authenticity. Hipster Culture explores the diversification of hipster culture, sheds light on popular constructions of the hipster as cultural Other, and critically investigates hipster culture's entanglements with and challenges to dominant cultural discourses of gender, ethnicity, race, sexuality, age, religion, and nationality.
Insider twentysomething Christian journalist Brett McCracken has grown up in the evangelical Christian subculture and observed the recent shift away from the "stained glass and steeples" old guard of traditional Christianity to a more unorthodox, stylized 21st-century church. This change raises a big issue for the church in our postmodern world: the question of cool. The question is whether or not Christianity can be, should be, or is, in fact, cool. This probing book is about an emerging category of Christians McCracken calls "Christian hipsters"--the unlikely fusion of the American obsessions with worldly "cool" and otherworldly religion--an analysis of what they're about, why they exist, and what it all means for Christianity and the church's relevancy and hipness in today's youth-oriented culture.
The richly varied phenomenon of urban popcultures, through distinctive practices and forms, has significantly marked the life of modern city.
Few urban critters are more reviled than the hipster. They are notoriously difficult to define, and yet we know one when we see one. No wonder: they were among the global cultural phenomena that ushered in the 21st century. They have become a bulwark of mainstream culture, cultural commodity, status, butt of all jokes and ready-made meme. But frightening as it is to imagine, for more than a century hipsters have been lurking among us. Defined by their appearances and the cloud of meaning attached to them--the cool vanguard of gentrification, the personification of capitalism with a conscience--hipsters are all looks, and these looks are a visual timeline to America's past and present. Underlining this timeline is the pattern of American popular culture's love/hate/theft relationship with Black culture. Yet the pattern of recycling has reached a chilling point: the 21st century hipster made all possible past fads into new trends, including and especially the old uncool. In Decolonize Hipsters, Grégory Pierrot gives us a field guide to the phenomenon, a symptom and vanguard of the wave of aggressive white supremacist sentiment now oozing from around the globe.
This volume was first published by Inter-Disciplinary Press in 2014. Fashion is multi-faceted in its inclusion of people, places, and products. How people dress and adorn themselves reflect their space, their time, and their innovators. This collection of essays reflects the changing world of fashion from historic topics of change, to new fashion places, to new media outlets for fashion communication, and to critical issues related to comfort, ethics, and innovation. The authors examine familiar names of fashion like Coco Chanel and Tim Walker and introduce us to new names like Ann Lowe, Tommaso Cecchi De’Rossi, and Warwick Freeman. The contributors to this collection represent a variety of places (Africa, Asia, Australia, Europe, and North America) and share their observations, studies, and experiences from the perspective of their cultural backgrounds and disciplines.