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dc.contributor.authorPawlett, William
dc.date.accessioned2017-10-30T09:31:37Z
dc.date.available2017-10-30T09:31:37Z
dc.date.issued2017-09-04
dc.identifier.citationPawlett, W. (2017)' ‘Media Events’ reconsidered: from ritual theory to simulation and performativity', Journal for Cultural Research, 22 (1) pp. 1-15 doi: 10.1080/14797585.2017.1370865
dc.identifier.issn1479-7585
dc.identifier.doi10.1080/14797585.2017.1370865
dc.identifier.urihttp://hdl.handle.net/2436/620808
dc.descriptionThis is an accepted manuscript of an article published by Taylor and Francis in Journal for Cultural Research on 04/09/2017, available online: https://doi.org/10.1080/14797585.2017.1370865 The accepted version of the publication may differ from the final published version.en
dc.description.abstractThis paper re-examines the long-established notion of ‘media events’ by contrasting and critically appraising three distinct approaches to the question of media events. These are: ritual theory associated with Daniel Dayan and Elihu Katz, secondly, Jean Baudrillard’s approach rooted in his notions of simulation and ‘non-events’ and, finally, the more recent performative approaches to media and mediation. I take Sarah Kember and Joanna Zylinska’s reading of media events presented in Life After New Media (2012) as exemplary of the performative approach. An argument is made that the accounts of media events offered by performative approaches add very little, and, indeed, lack the critical insightfulness of the earlier approaches. Both ritual theory and Baudrillard’s thought are briefly reappraised and, against Nick Couldry, I try to show that these accounts are not characterised by binary and reductive thinking. The major misunderstandings concern the nature of the sacred and profane dualism and the further dualisms developed in Baudrillard’s thought, particularly the figures of implosion and reversibility. Finally, Baudrillard’s position on technology is addressed and the paper concludes with the suggestion that his account is not solely negative, since technological developments are not only at the mercy of ironic reversals they may also enable new rituals of disappearance.
dc.language.isoen
dc.publisherTaylor & Francis
dc.relation.urlhttps://www.tandfonline.com/doi/full/10.1080/14797585.2017.1370865
dc.subjectRitualen
dc.subjectthe Sacreden
dc.subjectSimulationen
dc.subjectImplosionen
dc.subjectPerformativityen
dc.subjectDualityen
dc.title‘Media events’ reconsidered: from ritual theory to simulation and performativityen
dc.typeJournal articleen
dc.identifier.journalJournal for Cultural Research
dc.contributor.institutionFaculty of Arts, University of Wolverhampton, Wolverhampton, UK
dc.date.accepted2017-08-20
rioxxterms.funderUniversity of Wolverhamptonen
rioxxterms.identifier.projectUoW301017WP
rioxxterms.versionAM
rioxxterms.licenseref.urihttps://creativecommons.org/CC BY-NC-ND 4.0
rioxxterms.licenseref.startdate2019-03-01
dc.source.volume22
dc.source.issue1
dc.source.beginpage1
dc.source.endpage15
refterms.dateFCD2018-10-18T15:44:38Z
refterms.versionFCDAM
html.description.abstractThis paper re-examines the long-established notion of ‘media events’ by contrasting and critically appraising three distinct approaches to the question of media events. These are: ritual theory associated with Daniel Dayan and Elihu Katz, secondly, Jean Baudrillard’s approach rooted in his notions of simulation and ‘non-events’ and, finally, the more recent performative approaches to media and mediation. I take Sarah Kember and Joanna Zylinska’s reading of media events presented in Life After New Media (2012) as exemplary of the performative approach. An argument is made that the accounts of media events offered by performative approaches add very little, and, indeed, lack the critical insightfulness of the earlier approaches. Both ritual theory and Baudrillard’s thought are briefly reappraised and, against Nick Couldry, I try to show that these accounts are not characterised by binary and reductive thinking. The major misunderstandings concern the nature of the sacred and profane dualism and the further dualisms developed in Baudrillard’s thought, particularly the figures of implosion and reversibility. Finally, Baudrillard’s position on technology is addressed and the paper concludes with the suggestion that his account is not solely negative, since technological developments are not only at the mercy of ironic reversals they may also enable new rituals of disappearance.en


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