It’s no secret that America’s Next Top Model is, in large part, about Tyra Banks: from her desire to serve as council to young girls experiencing a form of heightened reality to the frequent intrusion of personal projects (e.g., Tyra as photographer, Tyra as singer, Tyra’s epiphany about homelessness, etc.), Tyra’s presence is felt throughout the show. In the most recent cycle, Tyra asked a crop of competing all-stars to shoot a video for her latest project, Modelland.
Ostensibly aimed at a generation of girls plagued by doubts about themselves and their bodies, Modelland fits firmly within Tyra Banks’ stated intention of challenging the dominant notions of beauty.
Although the book’s main character Tookie, like the contestants on America’s Next Top Model, is undoubtedly altered for the better by her brush with “real” models, transformative agency—the power to change—continues to be located in an outside institution. We do a disservice to our populations of interest by focusing solely on the gains made and foregoing the process by which this makeover occurs; we nobly envision the “what” but entirely forget about the “how.” Moreover, despite the potential feeling of empowerment experienced by the young women under Tyra’s eye on America’s Next Top Model, the fact remains that actual power is controlled and conferred by a system that is far beyond their current demonstrated scope. Those who appear on America’s Next Top Model may hold a fleeting interest for fashion and introducing alternative body shapes to the mass audience is certainly part of the process, but we must also ask ourselves the extent to which these efforts challenge viewers, industry, and culture to meaningfully redefine the conceptualization of beautiful. What Tyra hopes for is a consideration of aesthetics, economic forces, and values regarding women’s bodies but her efforts demonstrate a clear inability to actually engage us in such an endeavor.
 The choice of words here is deliberate as the “makeover” is a prominent feature of every cycle.
Consumables are the product of how a culture understands its relationship to the world around it (although it should be noted that they are not the only way) with items following an underlying logic about the way in which the world works and often fulfilling a perceived need for consumers. Manufactured products, then, are not just products but also serve as tangible artifacts of entire ideological structures: “products” are the result of, and indicative of, a specific type of relationship between consumer and consumable and it is this relationship that speaks to the underlying ideology. Accordantly, it does not seem out of the question to argue that the trade of products also allows for the transmission of values.
Although this process is most likely apparent when trading groups are most dissimilar (e.g., when trade is first established between two communities), we can continue to glimpse aspects of this process occurring in our highly globalized Western societies. On one level, we have products that are closely connected to our understanding of culture that make their values highly visible—fashion, for example, transmits ideas through aesthetic (e.g., color, structure, cut, textile choice, etc.) that reflect how a particular group of people see themselves. Beyond just notions of status or ornamentation, we might also consider how a group’s use of materials like fur or toxic dye also reveal how a culture positions itself relative to other things in the world: things in the environment are tools or resources to be used in service of humans.
Certainly, cultural products like fashion, film/television, art, music, comics, and literature all contain a fairly visible sensibility that is easier to recognize (if not isolate) and discuss. Take, for example, the highly visible way in which Disneyland/Disneyworld portray a very particular understanding of the world through the ride “It’s a Small World.” Getting past anger that may arise from stereotypes or characterizations, we see that the animatronic dolls depict the world through a set of Western eyes (which, given their locations and likely audience makes a certain amount of sense). But also fascinating is the way in which this ride is reproduced around the world and how those iterations help to reveal the ways in which a product can not only reflect, but produce, ways in which we see ourselves in our surroundings.
Here we can look at how a likely Western family is experiencing China’s take on Disney’s version of countries like China—incredibly rich, to say the least. But we can also think about how theme parks like Disneyland/Disneyworld represent a physical sort of colonization in countries like Japan and France. Colonization, it seems, has become less about invasion and domination through force and more concerned with buying into a particular ideology through consumption; put another way, our missionaries are no longer people but products.
But we can also consider how the development of the Internet has allowed for an incredible flow of information around the world. While there are certainly positive aspects to this development (e.g., the potential for access to information and the creation of different channels for individuals to be heard), we must also grasp with the very real concerns that a free flow of information also creates a competition for survival amongst the ideas of the world. In an ideal world, this sort of competition would be the “survival of the best,” but increasingly it seems as though it is the “survival of the loudest.”
As we discussed last week, English has an incredible influence on the types of articles and information that are published in scientific journals (the influence is less in journals that concern Natural Science but English seems to continue to exert a large presence). Although some of my classmates may be able to speak to this in more nuanced ways, I also wonder about the effect that the dominance of English has on the ways in which we understand the world. I am not fluent in another language but find that when I try to speak in Japanese, I need to think in Japanese and that this causes me to adapt a different set of behaviors and thoughts. If this sort of shift occurs on a larger scale, we then not only have to question the content of the information being circulated around the world but also the form in which it manifests.