By analyzing contemporary Les Misérables online fandom, how can we conceptualize fandom racism, especially when it complicates the typical and sometimes reductive narratives that assign racism to only the "bad" and the conservative "other"? Victor Hugo's Les Misérables is a well-adapted novel with films, television shows, anime, and stage productions constantly bringing new fans into the fold. Fans of these adaptations use the political text as a breeding ground for contemporary political conversations about socio-economic inequality, republicanism, and gendered violence. Yet in these conversations, race is an awkward, silenced topic. This primer presents findings from the author's study of a decade of Les Misérables fanart, in which they catalogue the formulation of racial identity in the fandom. Citing interviews with fans of color, they discuss the mechanics of how fandoms leverage concepts of “diversity” to downplay and ultimately silence criticisms in the name of fandom hegemony. They argue that despite using Hugo's barricade boys to process their white guilt, fan artists often see race as skin-deep and non-specific, rarely as active cultural or ethnic identities. This study of fan racism is held around moments of racial characterization that have convinced fans of color that "nothing changes, nothing ever will." In looking at a fandom whose key principles are liberty, justice, and social equality, this research provides a base for future researchers and fans to have frank conversations about the subtle and thus more pernicious forms of racism that exist within fan spaces.

By analyzing contemporary Les Misérables online fandom, how can we conceptualize fandom racism, especially when it complicates the typical and sometimes reductive narratives that assign racism to only the "bad" and the conservative "other"? Victor Hugo's Les Misérables is a well-adapted novel with films, television shows, anime, and stage productions constantly bringing new fans into the fold. Fans of these adaptations use the political text as a breeding ground for contemporary political conversations about socio-economic inequality, republicanism, and gendered violence. Yet in these conversations, race is an awkward, silenced topic. This primer presents findings from the author's study of a decade of Les Misérables fanart, in which they catalogue the formulation of racial identity in the fandom. Citing interviews with fans of color, they discuss the mechanics of how fandoms leverage concepts of “diversity” to downplay and ultimately silence criticisms in the name of fandom hegemony. They argue that despite using Hugo's barricade boys to process their white guilt, fan artists often see race as skin-deep and non-specific, rarely as active cultural or ethnic identities. This study of fan racism is held around moments of racial characterization that have convinced fans of color that "nothing changes, nothing ever will." In looking at a fandom whose key principles are liberty, justice, and social equality, this research provides a base for future researchers and fans to have frank conversations about the subtle and thus more pernicious forms of racism that exist within fan spaces.

Fans used to be seen as an overly obsessed fraction of the audience. In the last few decades, shifts in media technology and production have instead made fandom a central mode of consumption. A range of ideas has emerged to explore different facets of this growing phenomenon. With a foreword by Matt Hills, Understanding Fandom introduces the whole field of fan research by looking at the history of debate, key paradigms and methodological issues. The book discusses insights from scholars working with fans of different texts, genres and media forms, including television and popular music. Mark Duffett shows that fan research is an emergent interdisciplinary field with its own key thinkers: a tradition that is distinct from both textual analysis and reception studies. Drawing on a range of debates from media studies, cultural studies and psychology, Duffett argues that fandom is a particular kind of engagement with the power relations of media culture.

Although definition can vary, to be a Furry, a person identifies with an animal as part of their personality; this can be on a mystical/religious level or a psychological level. In modern Western society having a spirit animal or animal identity can sometimes be framed as social deviance rather than religious or totemic diversity. Jessica Ruth Austin investigates how Furries use the online space to create a 'Furry identity'. She argues that for highly identified Furries, posthumanism is an appropriate framework to use. For less identified Furries, who are more akin to fans, fan studies literature is used to conceptualise their identity construction. This book argues that the Furries are not a homogenous group and with varying levels of identification within the fandom, so shows that negative media representations of the Furry Fandom have wrongly pathologized the Furries as deviants as opposed to fans.

This two-volume encyclopedia explores representations of people of color in American television. It includes overview essays on early, classic, and contemporary television and the challenges for, developments related to, and participation of minorities on and behind the screen. Covering five decades, this encyclopedia highlights how race has shaped television and how television has shaped society. Offering critical analysis of moments and themes throughout television history, Race in American Television shines a spotlight on key artists of color, prominent shows, and the debates that have defined television since the civil rights movement. This book also examines the ways in which television has been a site for both reproduction of stereotypes and resistance to them, providing a basis for discussion about racial issues in the United States. This set provides a significant resource for students and fans of television alike, not only educating but also empowering readers with the necessary tools to consume and watch the small screen and explore its impact on the evolution of racial and ethnic stereotypes in U.S. culture and beyond. Understanding the history of American television contributes to deeper knowledge and potentially helps us to better apprehend the plethora of diverse shows and programs on Netflix, Hulu, YouTube, and other platforms today.

Monstrous Fantasies asks why medieval romances reimagining the crusades ending in a Christian victory circulated in England with such abundance after the 1291 Muslim reconquest of Acre, the last of the Latin crusader states in the Holy Land, and what these texts reveal about the cultural anxieties of late medieval England. Leila K. Norako highlights the impact that the Ottoman victory and subsequent massacre of Christian prisoners at the battle of Nicopolis in 1396 had on intensifying the popularity of what she calls recovery romance. These two episodes inspired a sense of urgency over the fate of the Holy Land and of Latin Christendom itself, resulting in the proliferation of romances in which crusading English kings like Richard I and anachronistic legends like King Arthur not only reconquered Jerusalem but committed genocidal violence against the Muslims. These romances, which—as Norako argues—also influenced Geoffrey Chaucer's Canterbury Tales, conjure fantasies of an ascendant global Christendom by rehearsing acts of conquest and cultural annihilation that were impossible to realize in the late Middle Ages. Emphasizing the tension in these texts between nostalgia and anticipation that fuels their narrative momentum, Monstrous Fantasies also explores how the cultural desires for European and Christian hegemony that recovery romances versified were revived in the wake of the so-called wars on terror in the twenty-first century in such films as Kingdom of Heaven and American Sniper.

Revolution and Rebellion in Mexican Film examines Mexican films of political conflict from the early studio Revolutionary films of the 1930-50s up to the campaigning Zapatista films of the 2000s. Mapping this evolution out for the first time, the author takes three key events under consideration: the Mexican Revolution (1910-1920); the student movement and massacre in 1968; and, finally, the more recent Zapatista Rebellion (1994-present). Analyzing films such as Vamanos con Pancho Villa (1936), El Grito (1968), and Corazon del Tiempo (2008), the author uses the term 'political conflict' to refer to those violent disturbances, dramatic periods of confrontation, injury and death, which characterize particular historical events involving state and non-state actors that may have a finite duration, but have a long-lasting legacy on the nation. These conflicts have been an important component of Mexican film since its inception and include studio productions, documentaries, and independent films.