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Before the liberalisation of television in 2000, Pakistan had one terrestrial channel.The Pakistan Television Corporation (commonly known as PTV) had been the statebroadcaster since 1964 and thus PTV content reflected the policies of differentgovernments. Liberal governments relaxed control over gender on screen – womencould be seen without dupatta – while religiously inclined governments brought intheir own agendas with restrictions on appearance of women, such as the dupattapolicy (see, for example, Ali, 1986; Suleman, 1990; Kothari, 2005; Nasir, 2012).1 In2002, the Independent Media Corporation launched its channel Geo News fromPakistan, followed by other networks, marking the formal launch of the policy ofliberalisation of media on television. Presently, five media groups have control of thePakistani media industry, including electronic and print media. These are Inde-pendent Media Corporation, Pakistan Herald Publications, ARY Group, WaqtGroup and Lakson Group (see for example Proffitt and Rasul, 2013). The broad-casting industry in Pakistan follows an advertiser-driven model that is run through asystem of ratings. At the time of the fieldwork reported here (October-April 2011),Media Logic and Gallup were the two operators that determined the popular tastesof consumers through ratings.2

Este texto reflexiona sobre los discursos e imaginarios de género y sexualidad que se producen dentro del campo del videoarte realizado en Ecuador entre 1998 y 2013. Desde finales de los noventa, hay una presencia de videos que abordan temáticas de cuerpo, política, deseo, violencia, roles e identidad que posicionan nuevos temáticas, lugares de enunciación y sujetos través de las tecnologías de video. A través de un conjunto de obras emblemáticas, el texto analiza los discursos y las estrategias visuales con las cuales se construyen feminidades, masculinidades y diversidades sexuales en el contexto contemporáneo. Está producción plantea un relato alternativo frente a las tendencias dominantes dentro de la historia del arte ecuatoriano. Muestra las nuevas sensibilidades y sujetos que se afirman a través del uso de tecnologías de video. This paper reflects on the speeches and imaginary of gender and sexuality that occur within the field of video art made in Ecuador between 1998 and 2013. Since the late nineties, there is a presence of vid-eos that address issues of body politics, desire, vio-lence, roles and identity that position new themes, places and subjects of enunciation through video technologies. Through a set of emblematic works, the text analyzes the speeches and visual strategies which femininity, masculinity and sexual diversities are built in a contemporary context. This production presents an alternative story against the dominant trends in the history of Ecuadorian art. It shows the new sensibilities and subjects that are affirmed through the use of video technology.

Since the late 1990s, there has been a crucial and substantial transformation in China’s television system involving institutional, structural and regulatory changes. Unravelling the implications of these changes is vital for understanding the politics of Chinese media policy-making and regulation, and thus a comprehensive study of this history has never been more essential. This book studies the transformation of the policy and regulation of the Chinese television sector within a national political and economic context from 1996 to the present day. Taking a historical and sociological approach, it engages in the theoretical debates over the nature of the transformation of media in the authoritarian Chinese state; the implications of the ruling party’s political legitimacy and China’s central-local conflicts upon television policy-making and market structure; and the nature of the media modernisation process in a developing country. Its case studies include broadcasting systems in Shanghai and Guangdong, which demonstrate that varied polices and development strategies have been adopted by television stations, reflecting different local circumstances and needs. Arguing that rather than being a homogenous entity, China has demonstrated substantial local diversity and complex interactions between local, national and global media, this book will be of interest to students and scholars of Chinese media, politics and policy, and international communications.

La perspectiva de la modernidad/colonialidad provee un encuadre alternativo para los debates sobre la modernidad, la globalización y el desarrollo desde la periferia latinoamericana del sistema mundo moderno colonial. Las ideas que se exponen en el presente artículo, proporcionan un guía de lectura frente a los principales rasgos del entramado conceptual que rodea a este lugar de enunciación del conocimiento. La perspectiva modernidad/colonialidad aporta una reflexión sobre la cultura y diferentes planos de la realidad social y política, nutrida en debates académicos sustentados no desde una perspectiva intra-epistémica, como los discursos críticos europeos, sino desde la mirada de los receptores de los supuestos beneficios del mundo moderno. Se presenta así un contexto para interpretar Latinoamérica, entendida más como un espacio epistémico y de producción de conocimiento, que como una región objeto de conocimientos pre-establecidos.

Indigenous Art New Media and the Digital convenes leading scholars, curators, and artists from the Indigenous territories in Canada, the United States of America, Australia, and Aotearoa (New Zealand). It brings forth urgent conversations about resistance to colonial modernism, and highlights the historic and ongoing use of technology by Indigenous communities and artists as vehicles of resilience and cultural continuity. This issue ignites productive dialogue around the definitions of new and digital media art and practice-based work within the framework of Indigenous art and theory

Beyond Hate offers a critical ethnography of the virtual communities established and discursive networks activated through the online engagements of white separatists, white nationalists, and white supremacists with various popular cultural texts, including movies, music, television, sport, video games, and kitsch. Outlining the ways in which advocates of white power interpret popular cultural forms, and probing the emergent spaces of white power popular culture, it examines the paradoxical relationship that advocates of white supremacy have with popular culture, as they finding it to be an irresistible and repugnant reflection of social decay rooted in multiculturalism. Drawing on a range of new media sources, including websites, chat rooms, blogs and forums, this book explores the concerns expressed by advocates of white power, with regard to racial hierarchy and social order, the crisis of traditional American values, the perpetuation of liberal, feminist, elitist ideas, the degradation of the family and the fetishization of black men. What emerges is an understanding of the instruments of power in white supremacist discourses, in which a series of connections are drawn between popular culture, multiculturalism, sexual politics and state functions, all of which are seen to be working against white men. A richly illustrated study of the intersections of white power and popular culture in the contemporary U.S., and the use of use cyberspace by white supremacists as an imagined site of resistance, Beyond Hate will appeal to scholars of sociology and cultural studies with interests in race and ethnicity, popular culture and the discourses of the extreme right.

Over the last decade Spain and Mexico have both produced an extraordinary wealth of television drama. Drawing on both national practices of production and reception and international theories of textual analysis this book offers the first study of contemporary quality TV drama in two countries where television has displaced cinema as the creative medium that shapes the national narrative. As dramatized societies, Spain and Mexico are thus at once reflected and refracted by the new series on the small screen.

This article explores the ways game adaptations engage with existing popular culture constructions of race within the framework of commercial franchises. Its focus is on games which are part of the so-called “Frodo Franchise” based on Peter Jackson’s Lord of the Rings and The Hobbit films. It considers the role played by licensing agreements, the conventions, and ludic elements of different game genres, the need for new characters and narratives to keep audiences engaged with an existing world, and the opportunity games offer for interactive exploration of a digital world, to illuminate both the challenges to and the opportunities for disrupting conventional representations of race and difference.

Every form has its own structure. Technically, though there is a difference between computer games and literature, but structurally both reflect same modes of the presentation which is carried out by certain codes. The present paper looks into the structural analysis of computer games with technical aspect as well as literature aspect with special reference to Far Cry 3, a first person action adventure computer game which received several awards and critically acclaimed for its graphics, story line, features etc. Besides this paper relocate Vladimir Propp’s theory of narrative function in Far Cry 3 and decode how the computer game with the help of certain binary opposition and codes have become one of the fundamental tools of getting entertained in the popular imagination.

Seeking to address the general question, ‘Where is Digital Asia?’, this paper explores the various ways in which the digital and virtual realm interacts with the problematic and contested category of Asia. Beginning with a discussion of the relationship between Asia and Digital Asia, as both cartographic and ideological sites, it moves on to connect Digital Asia with the discourse of techno-Orientalism. Using the example of the videogame as an instance of a digital location that can be visited and explored, this article suggests that the gamic quality of interactivity adds a new, experiential dimension to the ideological structure of (techno-)Orientalism, hence positing the utility of a new form of ‘Gamic Orientalism’. Focussing on the ‘digital dōjō’ as the site of Gamic Orientalism and Digital Asia par excellence, this paper concludes with a discussion of the ways in which gamers represent their engagement with this site in a manner that echoes the way martial artists talk about the significance of their art as self-cultivation. Illustrated with texts from the bushidō canon and interviews with gamers, this playful and experimental piece posits the possibility of ‘virtual bushidō’ as the ultimate expression of Gamic Orientalism, suggesting that Digital Asia is finally located in an ideologically conditioned mode of engagement with the digital medium rather than in any cartographically defined space.

This paper will look at the convergence of the interactive free flow of video games and the questioning and revisioning of historical continuity using the example of the Assassin's Creed series by Ubisoft. With a story that exists simultaneously in the modern day and the 15th century, the games allow the player to take control of characters and alter, or make possible, events recognisable as historical fact. It plays with both history and memory and history as memory, as the life of the primary player character is being relived through the genetic memories of one of his descendants. Being highly narrative-bound, the Assassin's Creed games use, via the medium of the screen, the rift between history and memory as a central element of narrative, theme, and game design, which this paper will explore. Furthermore, using theories of convergence this paper will examine how video games provide a new, interactive mode of storytelling that is rapidly becoming representative of our age.

The kingdom of Bhutan drew the international spotlight in 1999 when it became the last nation on earth to introduce broadcast television. It was a deliberate and strategic move by a country that for centuries had chosen to isolate itself from the rest of the world, turning inward to nurture its own culture. The small Himalayan country, whose population in 2013 was estimated at just 733,000, 1 sits uneasily between two feisty behemoths  – China and India – each with over a billion people and an ongoing history of border disputes. Bhutan has long been wary of being swamped, either politically or culturally, by these larger neighbours, as well as the world beyond (Penjore  2004 ).

In the three decades after 1980, major changes took place in the ways in which culture in Tibet was produced, transmitted, and consumed.¹ These changes, however, were not evidence of the radical transformation often claimed as the result of digitization, but were brought about by earlier forms of technological development. In terms of music and radio, it was the arrival of cheap cassette players and recorders in Tibet in the late 1980s that allowed Tibetans to choose for the first time when to listen and, within the limits allowed by the market and the government, what to listen to (Dhondup

Comment se fait-il que le Canada puisse être représenté par des totems indiens à Walt Disney World ou par un inukshuk aux Jeux olympiques de Vancouver ? Il y a indéniablement « quelque chose » d’indien à propos du Canada. Pour survivre moralement et politiquement à son héritage colonial, l’État a besoin de se faire lui-même partiellement indien. Il lui faut ce je-ne-sais-quoi, cette « chose indienne », nommée sans l’être complètement, signalée sans jamais être définie. Cette indianité, bien qu’elle soit interpellée par la présence d’Autochtones, n’a plus besoin d’eux pour se manifester en tant que réalité. Historiquement, le cinéma constitue l’un des lieux privilégiés où se manifeste cette « chose indienne » prise dans les rets de l’imagination libérale et coloniale qui alimente les velléités de souveraineté du Québec et du Canada. Dans la mesure où une telle capture constitue l’un des principaux exercices politiques de l’État, le présent ouvrage avance une conception de la décolonisation qui ne relève plus de la révélation d’une réalité de l’Indien, cachée derrière sa représentation et ses distorsions filmiques, prête à resurgir au profit d’une « reconnaissance » par et dans l’État souverain. Il s’agit plutôt de comprendre le rapport colonial comme une lutte multipartite entre Canadiens, Québécois et Autochtones, avec pour enjeu de s’emparer du pouvoir exclusif de désigner et de représenter ce (et ceux) que cette « chose indienne » pourra (ou non) signifier et autoriser dans le voisinage colonial du souverain.

Incisive analyses of mass media - including such forms as talk shows, MTV, the Internet, soap operas, television sitcoms, dramatic series, pornography, and advertising-enable this provocative third edition of Gender, Race and Class in Media to engage students in critical mass media scholarship. Issues of power related to gender, race, and class are integrated into a wide range of articles examining the economic and cultural implications of mass media as institutions, including the political economy of media production, textual analysis, and media consumption. Throughout, Gender, Race and Class in Media examines the mass media as economic and cultural institutions that shape our social identities, especially in regard to gender, race, and class.

On 19 September 2006, the fi rst indication many people in Thailand received that the country was undergoing another military coup d’ é tat, the eighteenth such putsch since 1932, was when the nation’s six free-to-air television networks suddenly suspended regular programming and, channel by channel, started to broadcast a generic mix of royal news and light entertainment (Connors and Hewison 2008). Final confi rmation came again via television later that evening in the form of an offi cial announcement, broadcast at regular intervals across all stations from a central feed, in which the armed commanders in chief behind the coup – the awkwardly titled ‘Administrative Reform Group under the Democratic System with the King as the Head of State’ – explained apologetically that they had temporarily taken control of the nation’s airwaves, as indeed of the nation, exhorting viewers to remain calm and reassuring them that normalcy would soon be restored, at which point broadcasting reverted to the same steady flow of innocuous entertainment programming. For all its exceptional gravity, the 2006 coup’s strategic blend of direct state interventionist control of broadcasting combined with a more indirect use of escapist entertainment as populist pacifi er is arguably a structural characteristic of Thai television history writ large.

This paper proposes a theoretical framework with which to dis- cuss the critical engagement of media art projects in Second Life with racialized self-representation, fashion and ethnic dress. Ex- amining Montreal-based Mohawk artist Skawennati’s machinima series, TimeTravellerTM (2008-13), a project of self- determination, survivance and Indigenous futurity, it argues the critically-aware act of ‘virtually self-fashioning’ racialized born- digital identities, or virtual ethnicities, disrupts ways in which today’s vast proliferation of self-technologies enabling the crea- tion, recreation and management of multiple selves, would other- wise remain complicit with neoliberal colour-blind racism

Korea was the fifteenth country in the world to start television broadcasting when it first launched in Seoul in 1956. Since then, the structure, content and policies concerning Korean television have continuously transformed, due largely to changing contextual circumstances such as wide-ranging socio-political democratization and the rise of the neoliberal global economic system and digital technologies. Up until the 1980s, the oligopolistic structure of the two public broadcasting networks  – Korean Broadcasting System (KBS) and Munhwa Broadcasting Corporation (MBC)  – dominated the broadcasting market. However the landscape has dramatically changed since the early 1990s, with 11 newly launched commercial terrestrial broadcasting channels (including Seoul Broadcasting System (SBS) in December 1991) and 153 cable channels when the multichannel television era began (Jin 2005 : 1). A digital satellite television system called Skylife was launched in March 2002, and airs 176 channels at the time of writing. Such changes stem from the shift in the domestic political climate where liberalization and privatization were promoted in assertively practiced neoliberal reform movement in the early 1980s, as well as changes in the global cultural industry environments based largely on globalization and the development of digital technologies. This chapter explores democratization, transnationalization and digitalization, three active factors within Korean television broadcasting by analysing changes and shifts in popular music programmes.

In 1980, Hong Kong’s commercial Television Broadcast Limited (TVB) television drama The Bund ( 上海滩 ) was popularly received in the city as well as in South-East Asia and the broader Chinese diaspora. Set in the cosmopolitan treaty port of Shanghai in the 1920s, The Bund revolves around the violent ascent of a coolie (Ray Lui) and a disillusioned student activist (Chow Yun-Fat) to become prominent mobsters. Not only were two sequels made within that year, but this historical gangster drama has been repeatedly resurrected in television dramas and fi lms, including Chow’s redux, The Last Tycoon ( 大上海 ), three decades later in 2012. From karaoke lounges to social media sites, theme songs of The Bund remain popular more than three decades after the dramas were screened . With music composed by Joseph Koo, lyrics by Wong Jim and sung by Frances Yip, the main and supplementary theme songs refl ected the intimate role of the Hong Kong-based contemporary Cantonese popular music, or Canto-pop, in cultivating a more memorable and enduring televisual culture. With the smooth synchronization of Koo’s classical music with the undulating pitch of Yip, the song articulates the unpredictable tribulations of the changing fortunes in the treaty-port of Shanghai in the interwar years. To a certain extent, it is also a narrative that reminds viewers in Hong Kong and beyond of similar socio-political and historical predicaments.

"Though the television industry in China is enormous, fewer people are watching television screens. In this groundbreaking study, Michael Keene shows how television content is changing, how the Chinese government is responding to the challenges presented by digital media, and how businesses are brokering alliances in both traditional and new media sectors. Keane outlines the process of making content in China, focusing on regulatory institutions, ownership, censorship, programmes and channels, copygright, formats and the role of media bases. Spanning a wide variety of genres, the book examines four models of content internationalisation: licensing of programmes, formats, co-productions and online media. Written in an accessible style by one of the world's leading experts on China's media, this book explores how streamed online content is impacting on the state's control of ideas and management of the traditional broadcasting sector. This is the authoritative text for scholars, students, businesses and policy makers wanting to understand how the rapid evolution of Chinese media aligns with the nation's soft power initiatives"--Back cover.