America on Film. Sean GriffinЧитать онлайн книгу.
“alienable,” then it becomes easier to feel that they are not entitled to those “inalienable rights” that “We the People of the United States of America” have supposedly been granted.
While women, homosexuals, and people of non‐white heritage have made tremendous gains in social power during the last few decades, white heterosexual men still dominate the corridors of power in America. Many people feel that this is “how things ought to be,” that this is simply the “natural order of things.” In theoretical terms, considering white heterosexual males obviously or essentially better (stronger, more intelligent, etc.) is called an ideological assumption. Ideology is a term that refers to a system of beliefs that groups of people share and believe are inherently true and acceptable. Most ideological beliefs are rarely questioned by those who hold them; their beliefs are naturalized because of their constant and unquestioned usage. They are, to use a word made famous in the Declaration of Independence, “self‐evident.” No one needs to explain these ideas, because supposedly everyone knows them.
When an ideology is functioning optimally within a society or civilization, individuals are often incapable of recognizing that these ideas are socially constructed opinions and not objective truths. (In fact, a Pew Research Center study released in June of 2018 found that many Americans – of all political stripes – have trouble distinguishing between facts and opinions in the news.) Cultural theorists call these prevailing opinions and assumptions dominant ideologies, because they tend to structure in pervasive ways how a culture thinks about itself and others, who and what it upholds as worthy, meaningful, true, and valuable. The United States was founded on and still adheres to the dominant ideology of white patriarchal capitalism. This does not mean that wealthy white men gather together in some sort of conspiracy to oppress everyone else in the nation, although such groups have been formed throughout American history in order consolidate and control power. Rather, white patriarchal capitalism is an ideology that permeates the ways most Americans think about themselves and the world around them, regardless of their own race, class, gender, sexuality, or ability. It also permeates most American films.
White patriarchal capitalism entails several distinct aspects. The first – white – refers to the ideology that people of Western and Northern European descent are somehow better than are people whose ancestry is traced to other parts of the world. Patriarchal (its root words mean “rule by the father”) refers to a culture predicated on the belief that men are the most important members of society, and thus entitled to greater opportunity and access to power. As part of American patriarchy, sexuality is only condoned within heterosexual marriage, a situation that considers all other sexualities taboo and reinforces women’s role as the child‐bearing and child‐raising property of men. The third term – capitalism – is also a complex one, which multiple volumes over many years have attempted to dissect and define, both as an economic system and as a set of interlocking ideologies.
For the working purposes of this introduction, capitalism as an ideology can be defined as the belief that success and worth are measured by one’s material wealth. This fundamental aspect of capitalism has been so ingrained in the social imagination that visions of the American Dream almost always invoke financial success: a big house, big car, yacht, closets full of clothes, etc. Capitalism (both as an economic system and as an ideology) works to naturalize the concept of an open market economy, that the competition of various businesses and industries in the marketplace should be unhindered by governmental intrusion. (The US film industry, a strong example of capitalist enterprise, has spent much of its history trying to prevent governmental oversight.) One of the ideological strategies for promoting capitalism within the United States has been in labeling this system a “free” market, thus equating unchecked capitalism with the philosophies of democracy. Capitalism often stands in opposition to the ideology and practice of communism, an economic system wherein the government controls all wealth and industry in order to redistribute that income to the population in an equitable fashion. (The history of the twentieth century showed that human greed usually turns the best communist intentions into crude dictatorships.) Socialism, an economic and ideological system mediating capitalism and communism, seeks to structure a society’s economic system around governmental regulation of industries and the equitable sharing of wealth for certain basic necessities, while still maintaining democratic values and a free market for most consumer goods. Since the United States was founded under capitalism, American culture has largely demonized socialism and communism as evil and unnatural, even though many US government programs can be considered socialist in both intent and practice.
The ideology of white patriarchal capitalism works not only to naturalize the idea that wealthy white men deserve greater social privilege, but to protect those privileges by naturalizing various beliefs that degrade other groups – thus making it seem obvious that those groups should not be afforded the same privileges. Some argue that capitalism can help minority groups gain power. If a group is able to move up the economic ladder through capitalist means, then that group can claim for itself as much power, access, and opportunity as do the most privileged Americans. As persuasive as this argument is (as can be seen by its widespread use), capitalism has often worked against various minority groups throughout US history. The wealthy have used their position to consolidate and insure their power over multiple generations, often at the expense of the rest of the population. Since this wealthy group has almost exclusively been comprised of white men and their families, the dissemination of racist and sexist stereotypes has helped keep people of color and women from moving ahead economically. To use an early example, arguing that individuals of African descent were not fully human allowed slavery to continue to thrive as an economic arrangement that benefited whites. Today, attitudes of racism, sexism, homophobia, and ableism work to create in corporate culture a glass ceiling, a metaphoric term that describes how everyone but white heterosexual males tend to be excluded from the highest executive levels of American industries.
In this way, one can see how the impact of social difference (race, gender, sexuality, physical ability) can have an impact upon one’s economic class status. In fact, the social differences that this book attempts to discuss – race, gender, class, sexuality, and ability – cannot be readily separated out as discrete categories. For example, people of color are men and women, rich and poor, straight and gay. Cultural theorists refer to this complexity of identity as intersectionality: every human being on the planet is marked by various signifiers of race, class, gender, sexuality, and ability in similar‐but‐different ways. Being a deaf working‐class white male suggests a person who has certain privileges and opportunities based upon being white and male, as well as certain disadvantages based on being deaf and working class. Being a black female means dealing with both patriarchal assumptions about male superiority and lingering ideas of white supremacy, while white women only have to deal with patriarchy (and possibly class). Being a lesbian of color might mean one is triply oppressed – potentially discriminated against on three separate levels of social difference. Encountering real‐world prejudice on account of those differences, non‐white, non‐male, non‐heterosexual people, as well as those considered disabled, may have trouble finding good jobs and subsequent economic success. The point is not to find out “which group is more oppressed than some other one,” but to recognize how all of these various forms of social difference can and do interact in complex ways, producing complex identities and social groupings.
Most ideologies, being belief systems, are only relatively coherent, and may sometimes contain overlaps, contradictions, and/or gaps. The dominant ideology of any given culture is never stable and rigid. Instead, dominant ideologies and ruling assumptions are constantly in flux, a state of things referred to by cultural theorists as hegemony – the ongoing struggle to maintain the consent of the people to a system that governs them (and which may or may not oppress them in some ways). Hegemony is thus a complex theory that attempts to account for the confusing and often contradictory ways in which modern Western societies change and evolve. Whereas “ideology” is often used in ahistorical ways – as an unchanging or stable set of beliefs – hegemony refers to the way that social control must be won over and over again within different eras and within different cultures. For example, we