"Hey, Hey, He Gay, He Gay . . . Okay" . . . Or Is It?: The Sociological Importance of Bruno

Sacha Baron Cohen is a British comedian who has garnered a great deal of controversy over the years. Through his characters, Ali G, Borat, and Bruno, he attempts to trick people into letting down their guards and revealing any prejudices (racism, anti-Semitism, homophobia, misogyny, et cetera) that they may have. In doing so, each of his three characters has sparked a debate concerning the different issues they bring up: with Ali G, it was whether the character was racist or exposed racism; with Borat, it was whether the character was anti-Semitic or revealed anti-Semitism; and with Bruno, it is whether the character reinforces homophobia or mocks it. I am concerned with the last of these three debates, specifically in relation to Baron Cohen's film Bruno. Many say the film reinforces gay stereotypes and is thus harmful for the gay community, while a seemingly equal number of people say it effectively mocks homophobia and is thus beneficial for the gay community. Using the data I collected from thirty-one interviews conducted after five separate screenings of the film, I argue that Bruno is not harmful for the gay community as audiences understood that the Bruno character is based on exaggerated stereotypes of homosexuals. That is, the film did not reinforce any negative stereotypes. But, I also explain that the film did not change any opinions on homosexuality either. Also in this work, I argue that within the world of cinema, Bruno fails to fit into any pre-existing genre, including the 'mock-documentary' genre where it is most commonly placed. Rather, I suggest the film is better categorized as what I call a Real Fake Mock-documentary. While 'mock-documentaries' are made up of fictional characters in fictional situations, this new term encompasses the fact that Bruno involves a fictional character placed into real situations. I conclude by noting that the content, release, and debate surrounding Bruno all reveal that it is still difficult to bring up the issue of homosexuality in American society, even forty years after the Civil Rights era.

The Bucknell Community College Scholarship Program: a Documentary as a Performative Social Science

Reviews Bucknell participation with the Jack Kent Cooke Foundation (a non-profit foundation with a mission to “help under-resourced students of exceptional promise reach their full potential through education".

Wom(b)anism: Reading Relationships Between the Community and the Womb in Sankofa, The Women of Brewster Place, and Corregidora

This project attempts to contribute to the various discourses within the black womanist tradition. In 1983, Alice Walker published her landmark collection of essays entitled In Search of Our Mother Gardens: Womanist Prose. At the outset of the volume, Walker defines the core concept of womanism. After a poetic four-part definition of the term womanist, Walker concludes by stating, 'womanist is to feminist as purple to lavender' (Phillips 19). Although this analogy is critically engaged, the scholarly discourse that emerged in response to Walker's proposition shapes the intellectual inner workings of this project. Certain established concepts (such as ancestral mediation or the laying on of hands) work in conjunction with my own concepts of 'wom(b)anism' and 'the communal womb' to frame the interpretive discussions throughout these pages. Wom(b)anism and the communal womb both emerge from the black feminist and womanist traditions, especially via the role of ancestral mediation but also within the contested discourses on womanism itself. I apply the two concepts (wom(b)anism and the communal womb) to my readings of Haile Gerima's Sankofa, Gloria Naylor's The Women of Brewster Place, and Gayl Jones' Corregidora. The relationship between the community and women's wombs across each of these texts construct a narrative that features ancestral mediation (or intervention), various acts of violence committed against women's bodies, and the complicated circumstances through which women heal themselves andtheir communities.

“All Data is Credit Data,” or, On Close Reading as a Reciprocal Process in Digital Knowledge Environments

The new knowledge environments of the digital age are oen described as places where we are all closely read, with our buying habits, location, and identities available to advertisers, online merchants, the government, and others through our use of the Internet. This is represented as a loss of privacy in which these entities learn about our activities and desires, using means that were unavailable in the pre-digital era. This article argues that the reciprocal nature of digital networks means 1) that the privacy issues that we face online are not radically different from those of the pre-Internet era, and 2) that we need to reconceive of close reading as an activity of which both humans and computer algorithms are capable.