I’ve long found it curious when producers decide a subtitle is needed; those of us in North America addicted to streaming Scandinavian detective dramas might be more than accustomed to reading the bottom of the screen these days (so yes, we now all know what “tack” means), but what about when you’re watching a Travel Channel host talk to someone speaking English in contemporary Scotland…?
Do we really need subtitles, just because it’s an accent that might be a little off our own English register? Continue reading “Subtitles”
I watched “My Big Fat Greek Wedding” (2002) the other day — sure, I’ve seen it a few times before but I always get a kick out of the way it lampoons the creation of diaspora identities and the way they can end up being over-the-top parodies (because they’re based on estranged memories) of the thing people think they’re just modeling. Continue reading “So Wrong It’s Right”
I was at Chipotle this weekend, waiting to order my favorite fast food (crunchy chicken tacos with veggies, heavy on the corn salsa). The man behind me in line spoke fluent English to a child with him, but when it was his turn at the counter, he looked at the young female employee and began ordering in Spanish. The glitch in the plan was that while he was talking to a woman with brown skin (who, according to popular identifiers, might have a better chance of being a Spanish-speaker than others), she was not a Spanish speaker at all; in fact, as she pointed out to him, she was Asian. After a few embarrassing laughs the burrito bowls and extra guac were ordered, and everyone scooted out the door. Continue reading “Habla Espanol?”
One of the premises of Culture on the Edge is that an implicit, untheorized norm is still presupposed, and its legitimacy is thereby reproduced rather than being historicized, despite many scholars’ recent efforts to develop what they see to be more nuanced, historically sensitive, and situationally specific approaches to identity studies. For it is not uncommon to find seemingly anti-essentialist scholars now studying various identities in terms of their hybridity, seeing them as creoles, studying how diaspora movements have traveled and changed, and documenting the complexity of syncretism–developments understood as important improvements on what are now seen to be previous generations’ far too simplistic studies of social life. After all, as important a an early sociologist as Emile Durkheim seems merely to have understood “society” to be a homogenous, undifferentiated unit. Continue reading “That Ain’t The Queen’s English”