Kirjahaku

In 2004, roughly 25 makeover-themed reality shows aired on U.S. television. By 2009, there were more than 250, from What Not to Wear and The Biggest Loser to Dog Whisperer and Pimp My Ride. In Makeover TV, Brenda R. Weber argues that whether depicting transformations of bodies, trucks, finances, relationships, kids, or homes, makeover shows posit a self achievable only in the transition from the “Before-body”-the overweight figure, the decrepit jalopy, the cluttered home-to the “After-body,” one filled with confidence, coded with celebrity, and imbued with a renewed faith in the powers of meritocracy. The rationales and tactics invoked to achieve the After-body vary widely, from the patriotic to the market-based, and from talk therapy to feminist empowerment. The genre is unified by its contradictions: to uncover your “true self,” you must be reinvented; to be empowered, you must surrender to experts; to be special, you must look and act like everyone else. Based on her analysis of more than 2,500 hours of makeover TV, Weber argues that the much-desired After-body speaks to and makes legible broader cultural narratives about selfhood, citizenship, celebrity, and Americanness. Although makeovers are directed at both male and female viewers, their gendered logic requires that feminized subjects submit to the controlling expertise wielded by authorities. The genre does not tolerate ambiguity. Conventional (middle-class, white, ethnically anonymous, heterosexual) femininity is the goal of makeovers for women. When subjects are male, makeovers often compensate for perceived challenges to masculine independence by offering men narrative options for resistance or control. Foregoing a binary model of power and subjugation, Weber provides an account of makeover television that is as appreciative as it is critical. She reveals the makeover show as a rich and complicated text that expresses cultural desires and fears through narratives of selfhood.

In 2004, roughly 25 makeover-themed reality shows aired on U.S. television. By 2009, there were more than 250, from What Not to Wear and The Biggest Loser to Dog Whisperer and Pimp My Ride. In Makeover TV, Brenda R. Weber argues that whether depicting transformations of bodies, trucks, finances, relationships, kids, or homes, makeover shows posit a self achievable only in the transition from the “Before-body”-the overweight figure, the decrepit jalopy, the cluttered home-to the “After-body,” one filled with confidence, coded with celebrity, and imbued with a renewed faith in the powers of meritocracy. The rationales and tactics invoked to achieve the After-body vary widely, from the patriotic to the market-based, and from talk therapy to feminist empowerment. The genre is unified by its contradictions: to uncover your “true self,” you must be reinvented; to be empowered, you must surrender to experts; to be special, you must look and act like everyone else. Based on her analysis of more than 2,500 hours of makeover TV, Weber argues that the much-desired After-body speaks to and makes legible broader cultural narratives about selfhood, citizenship, celebrity, and Americanness. Although makeovers are directed at both male and female viewers, their gendered logic requires that feminized subjects submit to the controlling expertise wielded by authorities. The genre does not tolerate ambiguity. Conventional (middle-class, white, ethnically anonymous, heterosexual) femininity is the goal of makeovers for women. When subjects are male, makeovers often compensate for perceived challenges to masculine independence by offering men narrative options for resistance or control. Foregoing a binary model of power and subjugation, Weber provides an account of makeover television that is as appreciative as it is critical. She reveals the makeover show as a rich and complicated text that expresses cultural desires and fears through narratives of selfhood.

Focusing on representations of women's literary celebrity in nineteenth-century biographies, autobiographical accounts, periodicals, and fiction, Brenda R. Weber examines the transatlantic cultural politics of visibility in relation to gender, sex, and the body. Looking both at discursive patterns and specific Anglo-American texts that foreground the figure of the successful woman writer, Weber argues that authors such as Elizabeth Gaskell, Fanny Fern, Mary Cholmondeley, Margaret Oliphant, Elizabeth Robins, Eliza Potter, and Elizabeth Keckley helped create an intelligible category of the famous writer that used celebrity as a leveraging tool for altering perceptions about femininity and female identity. Doing so, Weber demonstrates, involved an intricate gender/sex negotiation that had ramifications for what it meant to be public, professional, intelligent, and extraordinary. Weber's persuasive account elucidates how Gaskell's biography of Charlotte Brontë served simultaneously to support claims for Brontë's genius and to diminish Brontë's body in compensation for the magnitude of those claims, thus serving as a touchstone for later representations of women's literary genius and celebrity. Fanny Fern, for example, adapts Gaskell's maneuvers on behalf of Charlotte Brontë to portray the weak woman's body becoming strong as it is made visible through and celebrated within the literary marketplace. Throughout her study, Weber analyzes the complex codes connected to transatlantic formations of gender/sex, the body, and literary celebrity as women authors proactively resisted an intense backlash against their own success.

Focusing on representations of women's literary celebrity in nineteenth-century biographies, autobiographical accounts, periodicals, and fiction, Brenda R. Weber examines the transatlantic cultural politics of visibility in relation to gender, sex, and the body. Looking both at discursive patterns and specific Anglo-American texts that foreground the figure of the successful woman writer, Weber argues that authors such as Elizabeth Gaskell, Fanny Fern, Mary Cholmondeley, Margaret Oliphant, Elizabeth Robins, Eliza Potter, and Elizabeth Keckley helped create an intelligible category of the famous writer that used celebrity as a leveraging tool for altering perceptions about femininity and female identity. Doing so, Weber demonstrates, involved an intricate gender/sex negotiation that had ramifications for what it meant to be public, professional, intelligent, and extraordinary. Weber's persuasive account elucidates how Gaskell's biography of Charlotte Brontë served simultaneously to support claims for Brontë's genius and to diminish Brontë's body in compensation for the magnitude of those claims, thus serving as a touchstone for later representations of women's literary genius and celebrity. Fanny Fern, for example, adapts Gaskell's maneuvers on behalf of Charlotte Brontë to portray the weak woman's body becoming strong as it is made visible through and celebrated within the literary marketplace. Throughout her study, Weber analyzes the complex codes connected to transatlantic formations of gender/sex, the body, and literary celebrity as women authors proactively resisted an intense backlash against their own success.

From Sister Wives and Big Love to The Book of Mormon on Broadway, Mormons and Mormonism are pervasive throughout American popular media. In Latter-day Screens, Brenda R. Weber argues that mediated Mormonism contests and reconfigures collective notions of gender, sexuality, race, spirituality, capitalism, justice, and individualism. Focusing on Mormonism as both a meme and an analytic, Weber analyzes a wide range of contemporary media produced by those within and those outside of the mainstream and fundamentalist Mormon churches, from reality television to feature films, from blogs to YouTube videos, and from novels to memoirs by people who struggle to find agency and personhood in the shadow of the church's teachings. The broad archive of mediated Mormonism contains socially conservative values, often expressed through neoliberal strategies tied to egalitarianism, meritocracy, and self-actualization, but it also offers a passionate voice of contrast on behalf of plurality and inclusion. In this, mediated Mormonism and the conversations on social justice that it fosters create the pathway toward an inclusive, feminist-friendly, and queer-positive future for a broader culture that uses Mormonism as a gauge to calibrate its own values.

From Sister Wives and Big Love to The Book of Mormon on Broadway, Mormons and Mormonism are pervasive throughout American popular media. In Latter-day Screens, Brenda R. Weber argues that mediated Mormonism contests and reconfigures collective notions of gender, sexuality, race, spirituality, capitalism, justice, and individualism. Focusing on Mormonism as both a meme and an analytic, Weber analyzes a wide range of contemporary media produced by those within and those outside of the mainstream and fundamentalist Mormon churches, from reality television to feature films, from blogs to YouTube videos, and from novels to memoirs by people who struggle to find agency and personhood in the shadow of the church's teachings. The broad archive of mediated Mormonism contains socially conservative values, often expressed through neoliberal strategies tied to egalitarianism, meritocracy, and self-actualization, but it also offers a passionate voice of contrast on behalf of plurality and inclusion. In this, mediated Mormonism and the conversations on social justice that it fosters create the pathway toward an inclusive, feminist-friendly, and queer-positive future for a broader culture that uses Mormonism as a gauge to calibrate its own values.