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Mental illness media and the paradox of ‘productivity’ in Elementary and Limitless 精神病媒介与《初等与无限》中的“生产力”悖论
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-10-01 DOI: 10.1386/JPTV.6.3.283_1
Sean Brayton
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引用次数: 0
Conference Report 会议报告
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-10-01 DOI: 10.1386/jptv.6.3.405_7
Caitlin Shaw
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引用次数: 0
Special issue: The politics and law of Doctor Who 特刊:神秘博士的政治与法律
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/JPTV.6.2.149_2
D. Nicol
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引用次数: 0
Book Reviews 书评
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/jptv.6.2.271_5
B. Jones, Beth Johnson
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引用次数: 0
Knowledge, power and the ethics illusion: Explaining diverse viewer interpretations of the politics in classic era Doctor Who 知识、权力与伦理幻觉——解读《神秘博士》中观众对政治的不同解读
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/JPTV.6.2.151_1
Vanessa de Kauwe, Lindy A. Orthia
What is the dominant political ideology of Doctor Who (1963-89; 1996; 2005-)? Scholars and viewers have variously claimed the programme represents political positions ranging from far right to far left, or have denied it is political at all. In this article we offer a structural analysis that partially explains this diversity of response. Analysing three classic era Doctor Who serials with different political flavours, all of which feature political regime change as a narrative element, we identify two narrative devices that function to obscure any political ideologies present. The first, which we call the ‘science-beats-tyranny’ template, foregrounds the problem of a tyrannical regime rather than exploring any political alternatives to it. It circumvents the need for political debate by deposing the tyrant with a scientific fix. The second, which we call the ‘ethics illusion’, uses heuristic logic to effect the appearance of an ethical plot resolution, while skipping over the political details of the new regime replacing the tyrant. We argue that these devices create ambiguity about a serial’s political commitments and also direct viewer attention to generic rhetoric about freedom from tyranny, rather than any more specific political ideology.
《神秘博士》(1963-89)的主要政治意识形态是什么?1996;2005 -) ?学者和观众纷纷声称,该节目代表了从极右到极左的各种政治立场,或者根本否认它与政治有关。在本文中,我们提供了一个结构分析,部分解释了这种反应的多样性。通过分析三个具有不同政治风格的经典时代《神秘博士》系列,我们发现了两种叙事手段,它们的作用是掩盖任何政治意识形态。第一种模式,我们称之为“科学战胜暴政”模式,它强调专制政权的问题,而不是探索任何政治替代方案。它用科学手段推翻暴君,从而避免了政治辩论的需要。第二种,我们称之为“道德幻觉”,使用启发式逻辑来影响道德情节解决方案的外观,同时跳过取代暴君的新政权的政治细节。我们认为,这些装置制造了对连续剧政治承诺的模糊性,也将观众的注意力引向了关于摆脱暴政的一般修辞,而不是更具体的政治意识形态。
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引用次数: 3
Worlds turned back to front: The politics of the mirror universe in Doctor Who and Star Trek 世界前后颠倒:《神秘博士》和《星际迷航》中镜像宇宙的政治
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/JPTV.6.2.257_1
Aidan Byrne, Mark A. Jones
It is a curious parallel that unquestionably the most successful science fiction television series to emerge from the UK and the US both began in the 1960s, endured lengthy hiatuses, oscillated between mainstream and cult appreciation, and both currently revel in their crossmedia commercial appeal. Doctor Who (1963-89, 2005-present) and Star Trek (1966-9), through their lengthy broadcast histories, might be used to chart any number of cultural shifts in their host communities. Far from being abstruse and introspective creations of geeky fandoms, both have been central to the popular culture of their respective societies – Matt Hills noted that ‘for much of its cultural life Doctor Who has actually occupied the mainstream of British television programming’ (Hills 2010: 98); John Tulloch’s and Henry Jenkins’ examination of science fiction audiences make it clear that in creating Star Trek Gene Roddenberry evinced a ‘desire to reach a mass viewership and a desire to address the burning social issues of the day’ (Jenkins and Tulloch 1995: 7). Popular television in general has always been a prime site for the exploration of pressing social concerns (Williams 1974: 58), and science fiction is also often politically engaged: Hassler and Wilcox point out that ‘[p]olitical science often addresses many of the same questions as those raised in science fiction...the role of the state...the nature of the just society’ (Hassler and Wilcox 1997: 1). Doctor Who and Star Trek are both notable for openly or covertly addressing the distinctive social and political problems faced by their respective societies. Star Trek returned to the question of the Vietnam War’s legitimacy multiple times (Franklin 2000: 131-50), ‘and other episodes were commentaries on race relations, feminism, and the hippies of the 1960s’ (Reagin 2013: 2). Under Russell T. Davies’ revival Doctor Who continually referenced the ‘war on terror’ (Charles 2008), but the ‘classic’ serial also engaged with contemporary British politics: the Sylvester McCoy series were openly anti-Thatcherite (O’Day 2010: 271-8), while in the 1970s under producer Barry Letts many Doctor Who serials dealt with environmental issues and their politics (Orthia 2011: 26-30). The disparate political engagements present in Doctor Who are generally anti-authoritarian, and the Doctor ‘has consistently ... [the] liberal-populist role in criticising “sectionalist” forces of “Left” and “Right”, and in rebuking the “official” and the powerful’ (Tulloch and Alvarado 1983: 52). This pragmatic politics, however, was not available to Star Trek, which ‘was created as a style of social commentary, intent on criticising America in the late 1960s during a period of extreme social and political turmoil’, and therefore wrestling with the contradictions between the philosophical absolutes of American exceptionalism and ‘manifest destiny’ (Geraghty 2007: 72).
令人好奇的是,毫无疑问,英国和美国最成功的科幻电视剧都始于20世纪60年代,经历了漫长的停播,在主流和邪教之间摇摆不定,目前都陶醉于其跨媒体的商业吸引力。《神秘博士》(1963-892005年至今)和《星际迷航》(1966-9年)通过其漫长的广播历史,可能被用来描绘其所在社区的任何数量的文化转变。两者远非极客粉丝的深奥和内省创作,而是各自社会流行文化的核心——马特·希尔斯指出,“在其文化生活的大部分时间里,神秘博士实际上占据了英国电视节目的主流”(希尔斯2010:98);约翰·图洛克(John Tulloch)和亨利·詹金斯(Henry Jenkins。一般来说,大众电视一直是探索紧迫社会问题的最佳场所(Williams 1974:58),科幻小说也经常涉及政治:Hassler和Wilcox指出,“政治科学经常解决许多与科幻小说中提出的问题相同的问题。。。国家的作用。。。公正社会的性质”(Hassler和Wilcox 1997:1)。《神秘博士》和《星际迷航》都以公开或秘密解决各自社会面临的独特社会和政治问题而闻名。《星际迷航》多次回到越南战争合法性的问题上(富兰克林2000:131-50),“其他剧集都是对种族关系、女权主义和20世纪60年代嬉皮士的评论”(里根2013:2)。在罗素·T·戴维斯(Russell T.Davies)的《神秘博士》(Doctor Who)的复兴时期,他不断提到“反恐战争”(Charles 2008),但这部“经典”系列也与当代英国政治有关:西尔维斯特·麦考伊(Sylvester McCoy)系列公开反对撒切尔主义(O’Day 2010:271-8),而在20世纪70年代,在制片人巴里·莱茨的领导下,许多《神秘博士》系列都涉及环境问题及其政治(奥尔蒂亚2011:26-30)。《神秘博士》中不同的政治参与通常都是反独裁的,而《博士》一直。。。自由民粹主义者在批评“左派”和“右派”的“宗派主义”势力,以及谴责“官方”和权贵方面的作用(Tulloch和Alvarado 1983:52)。然而,这种务实的政治对《星际迷航》来说是不可用的,它“被创建为一种社会评论风格,旨在批评20世纪60年代末极端社会和政治动荡时期的美国”,因此正在努力解决美国例外主义的哲学绝对性和“明显的命运”之间的矛盾(Geraghty 2007:72)。
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引用次数: 1
How is popular television ‘political’?: From the texts of Steven Moffat’s Doctor Who to brand/fan politics 流行电视节目是如何“政治化”的?从史蒂芬·莫法特的《神秘博士》到品牌/粉丝政治
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/jptv.6.2.167_1
M. Hills
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引用次数: 0
Plugging into the Papal Mainframe: The political role of the Church in Steven Moffat’s Doctor Who 接入教皇主机:史蒂文·莫法特的《神秘博士》中教会的政治角色
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/JPTV.6.2.213_1
Andrew Crome
This article examines the presentation of the organized Church in British science fiction show Doctor Who (1963–89, 1996, 2005–present), its implications for debates on the place of religion on British television and the political roles the series imagines for the Church. From 2010, the Church was shown to survive as an important political force into the fifty-first century, having evolved into a paramilitary body. Over subsequent series, splinter groups were portrayed as dangerous militarized sectarians, until the Church’s final appearance as a galactic peace-keeping force with theological trappings in 2013. This article argues that Doctor Who presents a variety of images of the Church reflecting both hopes and fears about its role in the public sphere: from radicalized apocalyptic cults to a stabilizing force, demonstrating an imaginative interpretation of ideas found in contemporary political theology. In an era in which the volume of directly religious programming continues to decline, this article argues that theological reflection can be found, albeit unintentionally, within popular drama.
本文探讨了英国科幻节目《神秘博士》(1963–89,1996,2005–至今)中有组织的教会的表现,它对英国电视上关于宗教地位的辩论的影响,以及该系列为教会设想的政治角色。从2010年开始,教会被证明是一支重要的政治力量,一直延续到51世纪,并发展成为一个准军事机构。在随后的系列中,分裂的团体被描绘成危险的军事化宗派主义者,直到2013年教会作为一支带有神学色彩的银河系维和部队最终亮相。本文认为,《神秘博士》展现了教会的各种形象,反映了对其在公共领域作用的希望和恐惧:从激进的启示录邪教到稳定力量,展示了对当代政治神学思想的富有想象力的解释。在一个直接宗教节目数量持续下降的时代,本文认为,神学反思可以在流行戏剧中找到,尽管是无意的。
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引用次数: 0
That awkward ‘Moment’: Doctor Who and weapons of mass destruction 尴尬的“时刻”:神秘博士和大规模杀伤性武器
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/JPTV.6.2.183_1
C. Jones
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引用次数: 0
Doctor Who and the politics of casting 神秘博士与选角政治
IF 0.3 0 FILM, RADIO, TELEVISION Pub Date : 2018-06-01 DOI: 10.1386/JPTV.6.2.241_1
L. Jowett
This article argues that while long-running science fiction series Doctor Who (1963-89; 1996; 2005-) has started to address a lack of diversity in its casting, there are still significant imbalances. Characters appearing in single episodes are more likely to be colourblind cast than recurring and major characters, particularly the title character. This is problematic for the BBC as a public service broadcaster but is also indicative of larger inequalities in the television industry. Examining various examples of actors cast in Doctor Who, including Pearl Mackie who plays companion Bill Potts, the article argues that while steady progress is being made – in the series and in the industry – colourblind casting often comes into tension with commercial interests and more risk-averse decision-making.
这篇文章认为,尽管长期播出的科幻连续剧《神秘博士》(1963-89;1996;2005-)已经开始解决演员阵容缺乏多样性的问题,但仍存在严重的不平衡。单集中出现的角色更可能是有色人种,而不是反复出现的主要角色,尤其是标题角色。这对作为公共服务广播公司的英国广播公司来说是个问题,但也表明电视行业存在更大的不平等。文章考察了《神秘博士》中演员的各种例子,包括扮演同伴比尔·波茨的珀尔·麦基,认为尽管在剧集和行业中都取得了稳步进展,但色盲演员往往会与商业利益和更规避风险的决策产生紧张关系。
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引用次数: 1
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Journal of Popular Television
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