In this unusually wide-ranging study, spanning more than a century and covering such diverse forms of expressive culture as Shakespeare, Central Park, symphonies, jazz, art museums, the Marx Brothers, opera, and vaudeville, a leading cultural historian demonstrates how variable and dynamic cultural boundaries have been and how fragile and recent the cultural categories we have learned to accept as natural and eternal are. For most of the nineteenth century, a wide variety of expressive forms—Shakespearean drama, opera, orchestral music, painting and sculpture, as well as the writings of such authors as Dickens and Longfellow—enjoyed both high cultural status and mass popularity. In the nineteenth century Americans (in addition to whatever specific ethnic, class, and regional cultures they were part of) shared a public culture less hierarchically organized, less fragmented into relatively rigid adjectival groupings than their descendants were to experience. By the twentieth century this cultural eclecticism and openness became increasingly rare. Cultural space was more sharply defined and less flexible than it had been. The theater, once a microcosm of America—housing both the entire spectrum of the population and the complete range of entertainment from tragedy to farce, juggling to ballet, opera to minstrelsy—now fragmented into discrete spaces catering to distinct audiences and separate genres of expressive culture. The same transition occurred in concert halls, opera houses, and museums. A growing chasm between “serious” and “popular,” between “high” and “low” culture came to dominate America’s expressive arts. “If there is a tragedy in this development,” Lawrence Levine comments, “it is not only that millions of Americans were now separated from exposure to such creators as Shakespeare, Beethoven, and Verdi, whom they had enjoyed in various formats for much of the nineteenth century, but also that the rigid cultural categories, once they were in place, made it so difficult for so long for so many to understand the value and importance of the popular art forms that were all around them. Too many of those who considered themselves educated and cultured lost for a significant period—and many have still not regained—their ability to discriminate independently, to sort things out for themselves and understand that simply because a form of expressive culture was widely accessible and highly popular it was not therefore necessarily devoid of any redeeming value or artistic merit.” In this innovative historical exploration, Levine not only traces the emergence of such familiar categories as highbrow and lowbrow at the turn of the century, but helps us to understand more clearly both the process of cultural change and the nature of culture in American society.

New York City: a battered town left for dead, one that almost a million people abandoned and where those who remained had to live behind triple deadbolt locks. It was reinvigorated and became the capital of wealth and innovation, an engine of cultural vibrancy, a magnet for immigrants, and a city of endless possibility. Since its founding in 1968, New York Magazine has told the story of that city's constant morphing, week after week. This book draws from all that coverage to present an enormous, sweeping, idiosyncratic picture of a half-century at the center of the world. It constitutes an unparalleled history of that city's transformation, and of a New York City institution as well.

A New York Review Books Original An uncompromising contrarian, a passionate polemicist, a man of quick wit and wide learning, an anarchist, a pacifist, and a virtuoso of the slashing phrase, Dwight Macdonald was an indefatigable and indomitable critic of America’s susceptibility to well-meaning cultural fakery: all those estimable, eminent, prizewinning works of art that are said to be good and good for you and are not. He dubbed this phenomenon “Midcult” and he attacked it not only on aesthetic but on political grounds. Midcult rendered people complacent and compliant, secure in their common stupidity but neither happy nor free. This new selection of Macdonald’s finest essays, assembled by John Summers, the editor of The Baffler, reintroduces a remarkable American critic and writer. In the era of smart, sexy, and everything indie, Macdonald remains as pertinent and challenging as ever.

This book examines nobrow, a cultural formation that intertwines art and entertainment into an identifiable creative force. In our eclectic and culturally turbocharged world, the binary of highbrow vs. lowbrow is incapable of doing justice to the complexity and artistry of cultural production. Until now, the historical power, aesthetic complexity, and social significance of nobrow “artertainment” have escaped analysis. This book rectifies this oversight. Smart, funny, and iconoclastic, it scrutinizes the many faces of nobrow, throwing surprising light on the hazards and rewards of traffic between high entertainment and genre art.

This book analyzes the differences in content, reader expectation, and social/moral/ethical functions of the three types of novels in America of the 1950s. It challenges the notion that highbrow novels (Lolita ) do important cultural work while popular novels contribute to personal and social decay, and examines how time periods influence the moral content of novels. The book separates popular fiction into lowbrow (Peyton Place ) and middlebrow (Man in the Grey Flannel Suit ) and explains that lowbrow (like highbrow) evolves from the folklore tradition and contains messages about how to be a good man or good woman and how to find a satisfying niche in the social order. Middlebrow, on the other hand, evolves from myth tradition and relates lessons on what personal adjustments need to be made to succeed in the economic order. Middlebrow novels most reflect the time and place of their writing because conditions for economic survival change more than conditions for social survival. Arguing that what most distinguishes highbrow from lowbrow is the audience, highbrow writers try to separate from the flock; lowbrow writers to include. This study differs from such well-known studies of popular fiction as John Cawelti's and Janice Radway's in looking beyond the surface features of plot, character, and theme. The book also challenges arguments that novels in which marriage is women's highest triumph and aggressive heroism men's reinforce limiting cultural paradigms.

This collection of essays represents key contributions to 'transgression cinema:' overlooked, forgotten, or under-analyzed movies that walk the fine line between 'arthouse' and 'grindhouse' film.

In their second volume, MODART coins a new term, 'Moussism' to describe a post-everything era in the arts. According to the editors, Moussism is a non-traditional community based movement, which is not limited to a period, place or classical notion of aesthetics, discipline, medium, ideology or style. Artists such as David Shrigley, Nomad, Will Barras, Jeroen Jongeleen (Influenza) and East Eric are selected within to illustrate the concept of Moussism for their emphasis on a gestural approach.