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ID:
105836
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| Publication |
2011.
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| Summary/Abstract |
Meng Jinghui's Chicken Poets (2002) presents a postmodern meditation on the state and fate of Chinese cultural production, intellectual discourse, and social relations at the turn of the century and the millennium. Albeit released two years after 2000, it retains symptomatic traits of the fin-de-siècle and millennial mentality and is therefore examined as an instance of 'deferred' or 'residual' millennialism. As typical of such narratives, it merges visions of hope and horror, dream and disaster. The film is founded on a dialogic intersection of multiple 'time-spaces' of signification, each providing a separate locus of reflection and critique. Besides disclosing distinct discursive targets, the structural interplay of these different chronotopes also establishes generic distinctions within the narrative. Chicken Poets relates to the present as a self-reflexive Künstlerfilm addressing the conflict of creation and commodity in times of mechanical reproduction and mediated stardom. Its enquiry into the past triggers ghostly resurrections and nostalgic visions of compensation and resistance. Its imagination of the future generates apocalyptic fantasies of disaster while disclosing prospects of redemption.
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| 2 |
ID:
186980
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| Summary/Abstract |
This study asks questions about the understudied cultural, especially discursive, consequences of social movements at large, and rightist movements in particular. Focusing on the discursive repertoire of the Islamist rightist movement in Iran (known as principlism), I demonstrate that in response to the liberal Reform Movement (1997–2005), the principlist groups in Iran weaponized a millennial language against liberal reformists beginning in the early 2000s. The institutionalization of the Islamist principlist movement in 2005 mainstreamed this politicized language, giving rise to a new cultural reform politics in the country known under Aḥmadīnizhād as the Mahdavī discourse (millennialism). That is, the Mahdavī discourse represented a new cultural reconfiguration, or “cultural engineering,” in state politics. However, the Green Movement of 2009 as well as the Arab uprisings divided the unified Mahdavī discourse within the principlist movement into divergent millennial discourses. Drawing on millennial-oriented news stories and events from the early 2000s until the rise of the self-identified Islamic State in Syria and Iraq, I highlight the millennial discourses, as well as the Islamist-centered cultural engineering project, as the discursive outcomes of social movements.
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| 3 |
ID:
066232
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