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Prosthetic Memory argues that mass cultural forms such as cinema and television in fact contain the still-unrealized potential for a progressive politics based on empathy for the historical experiences of others. The technologies of mass culture make it possible for anyone, regardless of race, ethnicity, or gender, to share collective memories--to assimilate as deeply felt personal experiences historical events through which they themselves did not live.
Prosthetic Memory argues that mass cultural forms such as cinema and television in fact contain the still-unrealized potential for a progressive politics based on empathy for the historical experiences of others. The technologies of mass culture make it possible for anyone, regardless of race, ethnicity, or gender, to share collective memories--to assimilate as deeply felt personal experiences historical events through which they themselves did not live.
Instead of compartmentalizing American experience, the technologies of mass culture make it possible for anyone, regardless of race, ethnicity, or gender to share collective memories—to assimilate as personal experience historical events through which they themselves did not live. That's the provocative argument of this book, which examines the formation and potential of privately felt public memories. Alison Landsberg argues that mass cultural forms such as cinema and television in fact contain the still-unrealized potential for a progressive politics based on empathy for the historical experiences of others. The result is a new form of public cultural memory—"prosthetic" memory—that awakens the potential in American society for increased social responsibility and political alliances that transcend the essentialism and ethnic particularism of contemporary identity politics.
In a fascinating account of how technology is altering our consciousness, Celia Lury shows how the manipulation of photographic images and ways of seeing can so redefine the relation between consciousness, the body and memory as to create a 'prosthetic culture' whose capacities both extend and threaten our humanity. We live in a society in which some memories can be falsely implanted in the individual while others are stored in video archives of images, in which the powers of cartoon superheroes break through the limitations of time and space. Using the examples of photo-therapy, family albums, Benetton advertising campaigns, the phenomenon of false memory syndrome and the 'lives' of cartoon characters this book argues that the 'eyes' made available by contemporary visual technologies involve not simply specific ways of seeing, but also ways of life.
Since its inception, cinema has evolved into not merely a ‘reflection’ but an indispensable index of human experience – especially our experience of time’s passage, of the present moment, and, most importantly perhaps, of the past, in both collective and individual terms. In this volume, Kilbourn provides a comparative theorization of the representation of memory in both mainstream Hollywood and international art cinema within an increasingly transnational context of production and reception. Focusing on European, North and South American, and Asian films, Kilbourn reads cinema as providing the viewer with not only the content and form of memory, but also with its own directions for use: the required codes and conventions for understanding and implementing this crucial prosthetic technology — an art of memory for the twentieth-century and beyond.
Reading films, television dramas, reality shows, and virtual exhibits, among other popular texts, Engaging the Past examines the making and meaning of history for everyday viewers. Contemporary media can encourage complex interactions with the past that have far-reaching consequences for history and politics. Viewers experience these representations personally, cognitively, and bodily, but, as this book reveals, not just by identifying with the characters portrayed. Some of the works considered in this volume include the films Hotel Rwanda (2004), Good Night and Good Luck (2005), and Milk (2008); the television dramas Deadwood, Mad Men, and Rome; the reality shows Frontier House, Colonial House, and Texas Ranch House; and The Secret Annex Online, accessed through the Anne Frank House website, and the Kristallnacht exhibit, accessed through the Unites States Holocaust Museum website. These mass cultural texts cultivate what Alison Landsberg calls an "affective engagement" with the past, tying the viewer to an event or person and fostering a sense of intimacy that does more than transport the viewer back in time. Affect, she suggests, can also work to disorient the viewer, forcibly pushing him or her out of the narrative and back into his or her own body. By analyzing these specific popular history formats, Landsberg shows the unique way they provoke historical thinking and produce historical knowledge, prompting a reconsideration of what constitutes history and an understanding of how history works in the contemporary mediated public sphere.
Includes bibliographical references and index.
Taking Hollywood as its focus, this timely book provides a sustained, interdisciplinary perspective on memory and film from early cinema to the present. Considering the relationship between official and popular memory, the politics of memory, and the technological and representational shifts that have come to effect memory's contemporary mediation, the book contributes to the growing debate on the status and function of the past in cultural life and discourse. By gathering key critics from film studies, American studies and cultural studies, Memory and Popular Film establishes a framework for discussing issues of memory in film and of film as memory. Together with essays on the remembered past in early film marketing, within popular reminiscence, and at film festivals, the book considers memory films such as Forrest Gump, Lone Star, Pleasantville, Rosewood and Jackie Brown.
These essays survey the histories, the theories and the fault lines that compose the field of memory research. Drawing on the advances in the sciences and in the humanities, they address the question of how memory works, highlighting transactions between the interiority of subjective memory and the larger fields of public or collective memory.
Where does the body end? Exploring the material and metaphorical borderline between flesh and its accompanying technologies.