Inbunden, Engelska, 1996
891 kr
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James B. Twitchell – författare
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13 produkter
13 produkter
- Inbunden, Engelska, 2002
512 kr
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Economic downturns and terrorist attacks notwithstanding, America's love affair with luxury continues unabated. Over the last several years, luxury spending in the United States has been growing four times faster than overall spending. It has been characterized by political leaders as vital to the health of the American economy as a whole, even as an act of patriotism. Accordingly, indices of consumer confidence and purchasing seem unaffected by recession. This necessary consumption of unnecessary items and services is going on at all but the lowest layers of society: J.C. Penney now offers day spa treatments; Kmart sells cashmere bedspreads. So many products are claiming luxury status today that the credibility of the category itself is strained: for example, the name "pashmina" had to be invented to top mere cashmere. We see luxury everywhere: in storefronts, advertisements, even in the workings of our imaginations. But what is it? How is it manufactured on the factory floor and in the minds of consumers? Who cares about it and who buys it?And how concerned should we be that luxuries are commanding a larger and larger percentage of both our disposable income and our aspirations? Trolling the upscale malls of America, making his way toward the Mecca of Las Vegas, James B. Twitchell comes to some remarkable conclusions. The democratization of luxury, he contends, has been the single most important marketing phenomenon of our times. In the pages of Living It Up, Twitchell commits the academic heresy of paying respect to popular luxury consumption as a force that has united the country and the globe in a way that no war, movement, or ideology ever has. What's more, he claims, the shopping experience for Americans today has its roots in the spiritual, the religious, and the transcendent. Deft and subtle writing, audacious ideas, and a fine sense of humor inform this entertaining and insightful book. - Häftad, Engelska, 2008
242 kr
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"If you ask men if they spend any time hiding, they usually look at you as if you're nuts. 'What, me hide?' But if you ask women whether men hide, they immediately know what you mean."-from Where Men Hide Where Men Hide is a spirited tour of the dark and often dirty places men go to find comfort, camaraderie, relaxation, and escape. Ken Ross's striking photographs and James Twitchell's lively analysis trace the evolution of these virtual caves, and question why they are rapidly disappearing. Ross documents both traditional and contemporary male haunts, such as bars, barbershops, lodges, pool halls, strip clubs, garages, deer camps, megachurches, the basement Barcalounger, and Twitchell examines their provenance, purpose, and appeal. He finds that for centuries men have met with each other in underground lairs and clubhouses to conduct business or, in the case of strip clubs and the modern rec room, to bond and indulge in shady entertainments. In these secret dens, certain rules are abandoned while others are obeyed.However, Twitchell sees this less as exclusionary behavior and more as the result of social anxiety: when women want to get together, they just do it; when men get together, it's a production. Drawing on literary, historical, and pop cultural sources, Twitchell connects the places men hide with figures like Hemingway and Huck Finn, Frederick Jackson Turner's theory of the American frontier, and the mythological interpretations of Joseph Campbell and Robert Bly. Instead of blaming the disappearance of the man-cave solely on feminism, simple fair play, or the demands of Title IX, Twitchell believes this evaporation is due as well to the rise of solitary pursuits such as driving, watching television, and playing videogames. By blending together anecdote, research, and keen observation, Ross and Twitchell bring this little-discussed and controversial phenomenon to light. - E-bokEngelska, 2002
778 kr
Läs direkt efter köp
Economic downturns and terrorist attacks notwithstanding, America''s love affair with luxury continues unabated. Over the last several years, luxury spending in the United States has been growing four times faster than overall spending. It has been characterized by political leaders as vital to the health of the American economy as a whole, even as an act of patriotism. Accordingly, indices of consumer confidence and purchasing seem unaffected by recession. This necessary consumption of unnecessary items and services is going on at all but the lowest layers of society: J.C. Penney now offers day spa treatments; Kmart sells cashmere bedspreads. So many products are claiming luxury status today that the credibility of the category itself is strained: for example, the name "pashmina" had to be invented to top mere cashmere.We see luxury everywhere: in storefronts, advertisements, even in the workings of our imaginations. But what is it? How is it manufactured on the factory floor and in the minds of consumers? Who cares about it and who buys it? And how concerned should we be that luxuries are commanding a larger and larger percentage of both our disposable income and our aspirations?Trolling the upscale malls of America, making his way toward the Mecca of Las Vegas, James B. Twitchell comes to some remarkable conclusions. The democratization of luxury, he contends, has been the single most important marketing phenomenon of our times. In the pages of Living It Up, Twitchell commits the academic heresy of paying respect to popular luxury consumption as a force that has united the country and the globe in a way that no war, movement, or ideology ever has. What''s more, he claims, the shopping experience for Americans today has its roots in the spiritual, the religious, and the transcendent.Deft and subtle writing, audacious ideas, and a fine sense of humor inform this entertaining and insightful book.
- E-bokEngelska, 2006
370 kr
Läs direkt efter köp
"If you ask men if they spend any time hiding, they usually look at you as if you''re nuts. ''What, me hide?'' But if you ask women whether men hide, they immediately know what you mean."—from Where Men HideWhere Men Hide is a spirited tour of the dark and often dirty places men go to find comfort, camaraderie, relaxation, and escape. Ken Ross''s striking photographs and James Twitchell''s lively analysis trace the evolution of these virtual caves, and question why they are rapidly disappearing.Ross documents both traditional and contemporary male haunts, such as bars, barbershops, lodges, pool halls, strip clubs, garages, deer camps, megachurches, the basement Barcalounger, and Twitchell examines their provenance, purpose, and appeal. He finds that for centuries men have met with each other in underground lairs and clubhouses to conduct business or, in the case of strip clubs and the modern rec room, to bond and indulge in shady entertainments. In these secret dens, certain rules are abandoned while others are obeyed. However, Twitchell sees this less as exclusionary behavior and more as the result of social anxiety: when women want to get together, they just do it; when men get together, it''s a production.Drawing on literary, historical, and pop cultural sources, Twitchell connects the places men hide with figures like Hemingway and Huck Finn, Frederick Jackson Turner''s theory of the American frontier, and the mythological interpretations of Joseph Campbell and Robert Bly. Instead of blaming the disappearance of the man-cave solely on feminism, simple fair play, or the demands of Title IX, Twitchell believes this evaporation is due as well to the rise of solitary pursuits such as driving, watching television, and playing videogames.By blending together anecdote, research, and keen observation, Ross and Twitchell bring this little-discussed and controversial phenomenon to light.
- Häftad, Engelska, 2006
208 kr
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How is it that a Big Mac is merely lunch in America and a symbol of cultural imperialism in France? Why did the September 11 terrorists choose United and American over any other airlines? Because they are branded, looming as larger-than-life symbols of America. Branding, to hear James Twitchell tell it, is nothing more than commercial storytelling - and it's become so ubiquitous that even institutions we thought were above branding have succumbed. And according to Twitchell, that's probably just fine. BRANDED NATION lays bare an American society where megachurches resemble shopping malls, where a university lives or dies on the talents of its image-makers, and where museums have turned to motorcycle exhibits and fashion shows to bolster revenue. Full of provocative anecdotes and penetrating analyses, Twitchell's parsing of the age of 'McCulture' is a triumph of great verve, sharp wit and, most striking of all, infectious optimism. - E-bokEngelska, 2004
209 kr
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Branding, says James Twitchell, is nothing more than commercial storytelling; brands are the stories that are associated with products. (For example, the special taste of Evian, says Twitchell, is in the brand, not the water.) Branding has become so successful, so ubiquitous that even institutions that we thought were above branding, antithetical to branding, have succumbed. Such cultural institutions as religion, higher education, and the art world have learned to love Madison Avenue or lose market share. Of course, most ministers, university presidents, and museum directors will insist that branding has nothing to do with them, but as Twitchell brilliantly demonstrates in this witty, insightful examination of three of our most important cultural institutions, wherever supply exceeds demand branding follows. The rise of the megachurch epitomizes branding in religion. From its inception the megachurch was designed not to compete with other churches but to bring in the "unchurched," especially men, worshippers who might otherwise be home watching television or strolling through the mall on a Sunday morning. The megachurches have been phenomenally popular, none more so than Willow Creek Community Church, just south of Chicago, one of the oldest megachurches, which Twitchell analyzes in Branded Nation. Colleges and universities have embraced branding as they have grown more alike. Especially among the top schools in the country, the student bodies, the faculties, often even the campuses themselves are practically interchangeable. What distinguishes each school is the story it tells about itself. Now every institution of higher learning has its image organizers, its brand managers, usually in the admissions or development offices, whose job it is to make their institution seem different from all the rest. Even museums, with their multimillion-dollar Monets, have seen the advantages of branding. The blockbuster exhibitions often put familiar paintings in a new context, that is, they provide a new narrative, branding the art. Museums keep expanding their stores, placing them not just near the entrance on the ground floor but throughout the museum, in the galleries themselves. Some museums, such as the Guggenheim, even franchise themselves, turning the institution itself into a brand. In short, high culture is beginning to look more and more like the rest of our culture. In perhaps his most subversive observation, Twitchell doesn''t condemn the branding of cultural institutions. On the contrary, he believes that branding may be invigorating our high culture, bringing it to new audiences, making it a more integral part of our lives. Not since Bobos in Paradise has there been such a trenchant, provocative analysis of our world. - Häftad, Engelska, 2031
197 kr
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Religious marketing used to consist of a sign in front of the church with some clever saying. Today mega churches send e-mails every day. Mega church leaders promote a generalized Christianity, sometimes with not even a cross in evidence. They are designed to appeal to everyone and to offend no one. And they are attracting worshippers who are leaving the mainstream denominations. Jim Twitchell examines the phenomenon of religion today, often from the inside, as he travels to traditional churches and mega churches, analyzing their success at attracting new customers and retaining the old ones. He finds that the successful ministers study television instead of condemning it. They adapt rock and hip-hop to Christian themes. The churches that expect to survive better know how to market themselves. - Häftad, Engelska, 1987
391 kr
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In his Preface to The Living Dead: A Study of the Vampire in Romantic Literature, James Twitchell writes that he is not interested in the current generation of vampires, which he finds "rude, boring and hopelessly adolescent. However, they have not always been this way. In fact, a century ago they were often quite sophisticated, used by artists varied as Blake, Poe, Coleridge, the Brontes, Shelley, and Keats, to explain aspects of interpersonal relations. However vulgar the vampire has since become, it is important to remember that along with the Frankenstein monster, the vampire is one of the major mythic figures bequeathed to us by the English Romantics. Simply in terms of cultural influence and currency, the vampire is far more important than any other nineteenth-century archetypes; in fact, he is probably the most enduring and prolific mythic figure we have. This book traces the vampire out of folklore into serious art until he stabilizes early in this century into the character we all too easily recognize. - E-bokPDF, Engelska, 1987
586 kr
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In his Preface to The Living Dead: A Study of the Vampire in Romantic Literature, James Twitchell writes that he is not interested in the current generation of vampires, which he finds "rude, boring and hopelessly adolescent. However, they have not always been this way. In fact, a century ago they were often quite sophisticated, used by artists varied as Blake, Poe, Coleridge, the Brontes, Shelley, and Keats, to explain aspects of interpersonal relations. However vulgar the vampire has since become, it is important to remember that along with the Frankenstein monster, the vampire is one of the major mythic figures bequeathed to us by the English Romantics. Simply in terms of cultural influence and currency, the vampire is far more important than any other nineteenth-century archetypes; in fact, he is probably the most enduring and prolific mythic figure we have. This book traces the vampire out of folklore into serious art until he stabilizes early in this century into the character we all too easily recognize. - E-bokEngelska, 2007
206 kr
Läs direkt efter köp
Not so long ago religion was a personal matter that was seldom discussed in public. No longer. Today religion is everywhere, from books to movies to television to the internet-to say nothing about politics. Now religion is marketed and advertised like any other product or service. How did this happen? And what does it mean for religion and for our culture? Just as we shop for goods and services, we shop for church. A couple of generations ago Americans remained in the faith they were born into. Today, many Americans change their denomination or religion, sometimes several times. Churches that know how to appeal to those shopping for God are thriving. Think megachurches. Churches that don''t know how to do this or don''t bother are fading away. Think mainline Protestant churches. Religion is now celebrated and shown off like a fashion accessory. We can wear our religious affiliation like a designer logo. But, says James Twitchell, this isn''t because Americans are undergoing another Great Awakening; rather, it''s a sign that religion providers-that is, churches-have learned how to market themselves. There is more competition among churches than ever in our history. Filling the pew is an exercise in salesmanship, and as with any marketing campaign, it requires establishing a brand identity. Successful pastors ("pastorpreneurs," Twitchell calls them) know how to speak the language of Madison Avenue as well as the language of the Bible. In this witty, engaging book, Twitchell describes his own experiences trying out different churches to discover who knows how to "do church" well. He takes readers into the land of karaoke Christianity, where old-style contemplative sedate religion has been transformed into a public, interactive event with giant-screen televisions, generic iconography (when there is any at all), and ample parking. Rarely has America''s religious culture been examined so perceptively and so entertainingly. Shopping for God does for religion what Fast Food Nation has done for food. - Inbunden, Engelska, 1999
898 kr
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Coke adds life. Just do it. Yo quiero Taco Bell. We live in a commercial age, awash in a sea of brand names, logos, and advertising jingles-not to mention commodities themselves. Are shoppers merely the unwitting stooges of the greedy producers who will stop at nothing to sell their wares? Are the producers' powers of persuasion so great that resistance is futile? James Twitchell counters this assumption of the used and abused consumer with a witty and unflinching look at commercial culture, starting from the simple observation that "we are powerfully attracted to the world of goods (after all, we don't call them 'bads')." He contends that far from being forced upon us against our better judgment, "consumerism is our better judgment." Why? Because increasingly, store-bought objects are what hold us together as a society, doing the work of "birth, patina, pews, coats of arms, house, and social rank"-previously done by religion and bloodline. We immediately understand the connotations of status and identity exemplified by the Nike swoosh, the Polo pony, the Guess? label, the DKNY logo.The commodity alone is not what we are after; rather, we actively and creatively want that logo and its signification-the social identity it bestows upon us. As Twitchell summarizes, "Tell me what you buy, and I will tell what you are and who you want to be." Using elements as disparate as the film The Jerk, French theorists, popular bumper stickers, and Money magazine to explore the nature and importance of advertising lingo, packaging, fashion, and "The Meaning of Self," Twitchell overturns one stodgy social myth after another. In the process he reveals the purchase and possession of things to be the self-identifying acts of modern life. Not only does the car you drive tell others who you are, it lets you know as well. The consumption of goods, according to Twitchell, provides us with tangible everyday comforts and with crucial inner security in a seemingly faithless age. That we may find our sense of self through buying material objects is among the chief indictments of contemporary culture. Twitchell, however, sees the significance of shopping. "There are no false needs." We buy more than objects, we buy meaning. For many of us, especially in our youth, Things R Us. - Inbunden, Engelska, 2006
801 kr
Tillfälligt slut
"If you ask men if they spend any time hiding, they usually look at you as if you're nuts. 'What, me hide?' But if you ask women whether men hide, they immediately know what you mean."-from Where Men Hide Where Men Hide is a spirited tour of the dark and often dirty places men go to find comfort, camaraderie, relaxation, and escape. Ken Ross's striking photographs and James Twitchell's lively analysis trace the evolution of these virtual caves, and question why they are rapidly disappearing. Ross documents both traditional and contemporary male haunts, such as bars, barbershops, lodges, pool halls, strip clubs, garages, deer camps, megachurches, the basement Barcalounger, and Twitchell examines their provenance, purpose, and appeal. He finds that for centuries men have met with each other in underground lairs and clubhouses to conduct business or, in the case of strip clubs and the modern rec room, to bond and indulge in shady entertainments. In these secret dens, certain rules are abandoned while others are obeyed.However, Twitchell sees this less as exclusionary behavior and more as the result of social anxiety: when women want to get together, they just do it; when men get together, it's a production. Drawing on literary, historical, and pop cultural sources, Twitchell connects the places men hide with figures like Hemingway and Huck Finn, Frederick Jackson Turner's theory of the American frontier, and the mythological interpretations of Joseph Campbell and Robert Bly. Instead of blaming the disappearance of the man-cave solely on feminism, simple fair play, or the demands of Title IX, Twitchell believes this evaporation is due as well to the rise of solitary pursuits such as driving, watching television, and playing videogames. By blending together anecdote, research, and keen observation, Ross and Twitchell bring this little-discussed and controversial phenomenon to light.
