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It’s time to take Kpop seriously. Every pop culture form reaches a point where the product attains sufficient depth and complexity to merit serious critical attention, as opposed to sociological analysis or entertainment business history chronicling. For western pop, that moment came in 1967, with the release of Sgt. Pepper’s Lonely Hearts Club Band. For Kpop, that time is now. This is Kpop’s Sgt. Pepper moment.

To understand this moment, we need first to consider Kpop’s genesis and growth. Kpop has its origins in the processes that have transformed South Korea in the past two decades. Without the liberalization of Korean society at the end of the 20th century, Kpop would never have come into being. The military government that fell in 1987 had repressed rock and folk musicians as part of a larger policy of maintaining socially conservative norms. As the government democratized, so the media became open to a wider range of voices and styles. As part of this opening, the 11th April, 1992 saw one of the talent shows that were and still are a mainstay of television in Korea broadcast an act that broke with the hitherto dominant ballads and nightclub standards; Seo Taiji and the Boys drew on New Jack Swing and hip-hop in their performance of “Nan Arayo”. Kpop was born that evening. The show’s judges gave “Nan Arayo” the lowest score of the show, older viewers were bemused, but an enraptured younger audience, thrilled by both the new sound and the accompanying dance moves, rushed out the following day to buy “Nan Arayo” and kept it at the top of the charts for four months. More… “Kpop”

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And so the torch has been passed to a new generation, or so the story goes. This year, the last of the millennials and the first of Generation Z (or post-millennials or iGen or whatever name the culture decides on) are entering the workforce, and analysts, commentators, and critics are using this transition to reflect upon the changing landscape of work at the end of the second decade of the 21st-century. Many of these articles have made a large splash in the cultural conversation — Anne Helen Petersen’s “How Millennials Became the Burnout Generation” comes to mind — but the discussion has also made clear a certain cultural amnesia exists about these attitudes. Case in point: CBS News ran a story on Petersen’s piece accompanied by a graphic that completely omitted Generation X from its list of generations since 1928.

Such a gaffe from a major news organization may appear surprising; however, it becomes less of a shock when one considers that, for many, Gen-X is defined not by work but rather by its aversion to it. The culture even resurrected the word “slacker,” a term used in World War I to refer to draft dodgers, to characterize the so-called aimless, apathetic youth of the 1980s. However, one thing these recent examinations of work in America make clear is that the culture is paying a price for ignoring the work ethic of Generation X. Turns out Gen-Xers were not avoiding work at all but were attempting to change America’s conception of labor altogether. More… “Slacker’s Labor Day”

Mike Miley teaches Literature and Film Studies at Metairie Park Country Day School in Metairie, LA. He is a graduate of Loyola University New Orleans and The American Film Institute. His writing has appeared in Bright Lights Film Journal, Film International, Moving Image Source, Music and the Moving Image, The New Orleans Review, and Scope.

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In 2012, a good deal of popular attention greeted a book, translated from the Japanese, entitled The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing. The book was, as its title announced, about decluttering and organizing the home, but it overlaid these mundane chores with a missionary zeal that somehow spoke to a substantial audience of millennials and their mothers. The book’s popularity was such that it spurred a second book, Spark of Joy: An Illustrated Master Class on the Art of Organizing and Tidying Up. The author of both, Marie Kondo, had by now become a celebrity, and her principles for decluttering and organizing had been branded with a formal name: the KonMari method.

As with all products and services that penetrate the fickle consciousness of the consumer, the next step was to extend the merchandise into a new arena. Kondo’s lessons have, accordingly, been adapted for television in the form of a Netflix series, Tidying Up with Marie Kondo. The producers understood that the appeal of the books could be amplified by the physical presence of their author, a diminutive figure who looks like she has been neatly folded for maximum efficiency, much the way she teaches her clients to fold their clothes. More… “The Regressive Magic of Tidying Up”

Paula Marantz Cohen is Dean of the Pennoni Honors College and a Distinguished Professor of English at Drexel University. She is the host of  The Drexel InterView, a unit of the Pennoni Honors College. The Drexel InterView features a half-hour conversation with a nationally known or emerging talent in the arts, culture, science, or business. She is author of five nonfiction books and six bestselling novels, including Jane Austen in Boca and Jane Austen in Scarsdale or Love, Death, and the SATs. Her essays and stories have appeared in The Yale ReviewThe American Scholar, The Times Literary Supplement, and other publications. Her latest novels are Suzanne Davis Gets a Life and her YA novel, Beatrice Bunson’s Guide to Romeo and Juliet.

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Undoubtedly, the skills you learn as a child never leave you. When I quit my day job to focus on writing, my biggest concern was how I was going to pay my bills. My boyfriend and I had just moved into two rooms in a large house in D.C. and were sharing living expenses. Nevertheless, by the end of our first month as new renters, we were already coming up short. Desperate to find the last $100 he needed to meet our $800 rent, my boyfriend decided to go online and try to sell his winter coat. It sold immediately . . . for $100. We made the rent.

Seeing the potential of online vending, we immediately began selling anything we could get our hands on. I saw an escape route from the daily grind of going to a job of inputting data and I took it. Online vending became my “new hustle.” We opened an online store selling gently used clothing. Immediately, I had become an entrepreneur. Since then, my goal each month has been to sell enough clothing online to pay my bills and therefore afford myself the time to write. My new hustle, however, was not really all that new to me. In fact, when I thought about it, I realized that it was actually the culmination of the person I had started to become between the ages of nine and ten. More… “The Hustle”

Kesia Alexandra is a freelance writer, teacher, and mother from Washington, DC. You can connect with her on twitter @okaykesia.

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Smedley Darlington Butler was a Major General in the Marine Corps and the only “Devil Dog” to ever win two Medals of Honor and a Marine Corps Brevet Medal. For two years, Butler, known occasionally as “Old Gimlet Eye,” was the Director of Public Safety for his hometown of Philadelphia. Given the unenviable task of enforcing the Volstead Act in extra wet Philly, Butler’s first forty-eight hours in office constituted a “shock and awe” campaign against the city’s illegal speakeasies, cabarets, brothels, poolrooms, and other dens of iniquity. According to Hans Schmidt, Butler’s greatest biographer and the author of Maverick Marine: General Smedley D. Butler and the Contradictions of American Military History, in those two days Butler and his men closed down 973 of the 1,200 saloons that sold blackmarket hooch in the city, while another 80 percent of known underworld haunts were closed temporarily. Philadelphia bootleggers showed their appreciation for Butler’s tactics by firing shots at the top cop one morning in 1924.

More… “The Bite of the Devil Dog”

Benjamin Welton is a freelance writer based in Boston. He is the author of Hands Dabbled in Blood.

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Our habit of discussing political philosophies in terms of a spectrum from right to left ignores the actual variety of views lumped together under the labels “conservative” or “progressive.” So-called conservatives include free-market libertarians who want total separation of church and state, “theoconservatives” who insist that America is a Judeo-Christian nation that should be governed by Biblical laws and norms, and even a few white supremacists who despise libertarianism and Christianity alike.

Like “the right,” “the left” is a category so inclusive as to be meaningless. Some years ago the editor of a left-wing magazine asked me if I would consider writing a regular column. The editor told me, “We want to move in a more progressive direction.”

I replied, “Progressive, in the sense of Woodrow Wilson and Walter Lippmann and Herbert Croly?”

“No,” the editor answered, “we were thinking of Bukharin.”
More… “Liberal Views”

Michael Lind is a contributing writer of The Smart Set, a fellow at New America in Washington, D.C., and author of Land of Promise: An Economic History of the United States.

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At a time when the average person would sooner donate money to a relief fund for investment bankers than pay full retail price for a CD, millions of Americans happily spend hundreds of dollars on a single pair of eyeglasses. A pair of Tiffany & Co. frames at LensCrafters retails for $410, lenses not included. Bottega Veneta 95s can set you back anywhere from $699 to $1,499, depending on where you shop.

 

On the one hand, paying so much for stylish eyewear doesn’t seem completely irrational. You might spend $699 for a suit or a really nice pair of boots you’ll only wear once or twice a week, so what’s outlandish about investing a similar amount in a product you wear every day, right on the middle of your face? Especially when… More…

 

You’ve got to admire a man who regularly wore a cape. This goes doubly if that man is an economist. But Joseph Schumpeter was no ordinary economist. Ending up at Harvard in the early 1930s, Schumpeter was an exile from the tumult of Central Europe, an orphan of the Austro-Hungarian Empire. He lost his mother, wife, and infant son all within a few months of each other. It was not difficult for Schumpeter to see the world as tragic, arbitrary, capricious.

Like Marx, Schumpeter didn’t think that capitalism would last. But unlike Marx, the inevitable demise of capitalism made him sad. Schumpeter didn’t think that capitalism would create a revolutionary class that would rise up to destroy it. He instead thought that capitalism was so inherently insane that the elites of society would simply get tired of the… More…