❤❤❤ Racism And Sexism In Henry Girouxs Animating Youth

Giroux concentrates on the role Informative Speech On Bill Gate teachers in both the school system and higher education and sees them initially as transformative intellectuals The Extremist In Antigone in later work Racism And Sexism In Henry Girouxs Animating Youth the more politically charged role as public intellectuals. Many of these stereotypes are enforced on children through the parents beginning at birth with the basic clothing colors of Racism And Sexism In Henry Girouxs Animating Youth pink or blue. As an Racism And Sexism In Henry Girouxs Animating Youth of corporate Racism And Sexism In Henry Girouxs Animating Youth, Giroux devotes sustained study of the Racism And Sexism In Henry Girouxs Animating Youth roles in childhood socialization, ideological indoctrination, and commercialization of Poverty In Guatemala Walt Disney corporation, resulting in a book on Disney and its pedagogies The oppression of minorities prompted Disney to be centered around Caucasian characters. In short, Racism And Sexism In Henry Girouxs Animating Youth audiences are more willing to suspend Racism And Sexism In Henry Girouxs Animating Youth judgement about such children's films.

Live Stream: Racism, Sexism and Classism!

Racist representations of violence also feed the increasing public outcry for tougher crime bills designed to build more prisons and legislate get-tough policies with minorities of color and class" Hence, racist and brutal depictions of people of color in media culture contribute to intensification of the culture of violence, and fuel campaigns by rightwing organizations that stigmatize racial groups. Such representations also promote social and political conditions that aggravate rather than ameliorate problems of crime, urban decay, and violence. Indeed, throughout the s and continuing into the new millennium there have been copious media spectacles featuring dangerous blacks, including sustained attacks on rap music and hip hop culture, black gangs and crime, and urban violence in communities of color.

Latinos are also stigmatized with political mis measures such as Proposition "which assigns increasing crime, welfare abuse, moral decay, and social disorder to the flood of Mexican immigrants streaming across the borders of the United States" Giroux Social scientists contribute to the stigmatization in books like The Bell Curve which assert black inferiority and provide "a respectable intellectual position" for racist discourse in the national debate on race Hollywood films and entertainment media contribute as well to negative national depictions of people of color. In his discussion of Hollywood cinematic portrayals of inner city youth, Giroux analyzes how communities of color are shown as disruptive forces in public schools, contributing to white moral panic that youth of color are predatory, violent, and are destroying the moral and social fabric of the country.

Films like Boyz N the Hood , Juice , Menace II Society , and Clockers present negative representations of black youth which Giroux argues feed into rightwing moral panics and help mobilize support for harsher policing and incarceration of ghetto youth. Against these prejudicial and sensationalistic fictional representations, Giroux valorizes Jonathan Stack's documentary Harlem Diary in which urban youth are themselves provided with cameras and cinematic education to explore their situations and to give voice to their own fears and aspirations In addressing the culture of violence in Fugitive Cultures , Giroux engages what he calls "hyper-real" violence in the films of Quentin Tarintino's Reservoir Dogs and Pulp Fiction Giroux argues that Tarintino's use of excessive and exaggerated violence in these films aestheticizes the brutality of violence, contributing to a cynical and nihilistic cinema.

Reservoir Dogs uses a gritty realism and stylized violence to represent extremely ruthless crime in ways that "revels in stylistic excess in order to push the aesthetic of violence to its visual and emotional limits" Pulp Fiction , in Giroux's reading, promotes the same cynical ethos of Tarintino's earlier film, but in the register of a more hip, cool, and stylized postmodern idiom. Pastiching the crime genre of "pulp fiction," Tarintino fragments his narrative structure, deploys a sadistic irony and ultra hip talk and music, and puts on display a misanthropic amorality to promote what Ruth Conniff has called "a culture of cruelty" Tarintino, in Giroux's reading, deploys violence for shock and schlock effects, playing with cinematic conventions, without critically analyzing, contextualizing, or contesting the patterns of violence in his films.

Violence in Tarintino's films is gratuitous, contingent, and ubiquitous, rather than emerging from specific contexts and social conditions. It can erupt anywhere, anytime, to anyone, rather than being generated by specific social causes and conditions. It is aestheticized and used for shock effects rather than to probe into what causes violence and its horrific effects on human beings and communities.

Such films thus contribute to promoting a culture of brutality by naturalizing and romanticizing major forces of human suffering and tragedy. Giroux also critiques the racism and sexism in Tarintino's film, noting the racist language and obsessive use of the "N-word," as well as the highly problematic representations of women and homophobia. Indeed, Giroux suggests that the rape of a black by two white thugs in Pulp Fiction combines homophobia with racism 82 , presenting at once highly derogatory images of gay sex and positioning the black man as a deserving target of white male rage he is about to kill the Bruce Willis character for honorably refusing to throw a fight, as the black thug ordered.

Giroux also points out how the sociopath Jules played by Samuel Jackson misuses the African-American tradition of prophetic language in his pretentious use of religious discourse in the context of committing heinous crimes Giroux insists that such cinematic transgression and irony is not innocent or merely playful, but has harmful political and cultural effects.

Yet Giroux does not himself stigmatize Hollywood films or the media for the alarming escalation of violence in the U. Attacking Bob Dole's and other hypocritical assaults on Hollywood and the media, Giroux argues that it is precisely conservative policies which cut back public institutions that would provide adequate education, welfare, employment, public spaces, and life opportunities for youth that helped generate the alienation, violence, and nihilism that is all too evident in contemporary American life -- and not only in communities of color, as we are aware in the post-Columbine epoch. Hence, a critical cultural studies and pedagogy should at once carry out critical discussion of the politics of representation in media culture, focusing on the images and discourses of race, gender, class, and sexuality, but at the same time contextualize the critique within broader social conditions, discourses, and struggles.

While ethical and ideological critique of specific forms and texts of media culture are certainly appropriate, the critical pedagogue avoids moralizing assaults on media culture per se. The focus is instead on how racism, sexism, poverty, political discourses and policies, and the social context as a whole produce phenomena like violence and suffering. Although media culture can be contributory, it is not the origin of human suffering, and thus censoring media images is not the solution to problems like societal violence and injustice.

Rather there are a complex nexus of conditions that cause violence and youth nihilism, and while media culture can be criticized for its representations it should not be scapegoated. The political contextualization, critique, and focus of Giroux's work, however, sometimes lead his exercises in cultural studies and critical pedagogy to what might be called a political and ideological overdetermination of his readings of specific cultural texts. While Giroux increasingly focuses on the importance of cultivating the ethical dimensions of education and critical pedagogy, his readings of specific cultural texts usually privilege political critique over valorization of positive ethical, aesthetic, and philosophical dimensions to the text.

There is in Giroux a perhaps too quick collapse of the aesthetic and textual into the political in some of his readings. This procedure is arguably justified in discussions of films like the works of Tarantino or Fight Club Giroux, forthcoming-b , which aestheticize violence and indeed themselves collapse aesthetics into politics. This is also the case with ad campaigns that Giroux criticizes for their aestheticizing and commodification of youthful bodies, promoting "heroin chic" and other dubious ideals for youth. And Benetton ads or other images that aestheticize urban deprivation and suffering in glossy images also merit sharp critique.

But certain cultural texts have an aesthetic excess, a polysemic overdetermination of meaning, contradictory moments and aspects that can be read against the ideological grain even of conservative texts and those that aestheticize violence. For instance, although I agree with Giroux that Larry Clark's Kids is highly problematic and can be read as part of a set of representations and discourses which demonize youth as nihilistic, decadent, and immoral 45 , the film also provides a cautionary morality tale warning of the consequences of causal drug use and unsafe sex.

While visiting at Wake Forest University, I attended a showing of the film in which afterwards a visibly shaken audience seriously discussed the danger of AIDS and unsafe sex. There was also a heated discussion of race and representation provoked by the film. Thus while Kids does depict urban youth as "decadent and predatory," as Giroux argues, it also allows for a diagnostic critique of children going astray without responsible parenting, or adequate mentoring. The film shows adults as almost completely absent from children's life and society at large as negligent and failing to provide adequate parenting, supervision, education, and spaces to provide youth the opportunity to develop agency, moral responsibility, and healthy communities.

Thus, in addition to political and ideological critique, films and other media texts can be read diagnostically to provide critical insight into contemporary society see Kellner Yet a diagnostic critique can also discern how these films provide insights into the constraints that black youth face and the need to fight the injustice of racial oppression and inequality. Nonetheless, Giroux is right to call for political critique of cultural texts, to take culture seriously as a site of pedagogy and the construction of our sense of gender, race, class, sexuality, and other potent markers of contemporary experience and practice. His politicizing of cultural studies provide a salutary alternative to depoliticizing or aestheticizing cultural studies that either focus on banal consumer use of media artifacts, that refuse ideological or hermeneutical critique, or that flatten cultural texts into one-dimensional non-signifying surfaces as in some "postmodern" versions of cultural studies.

By contrast, Giroux's political readings and critique of cultural texts, his contextualizing of media artifacts in the social and political struggles in which they emerge, and his insistent focus on the politics of representation encompassing the full dimensions of class, race, ethnicity, gender, and sexuality provide productive models for cultural studies and critical pedagogy. This work demonstrates the need for their articulation to provide more responsible and responsive theoretical and political models and practice. Throughout his work within cultural studies, Giroux sees "culture as the site where identities are constructed, desires mobilized, and moral values shaped" b: Importantly, culture "is the ground of both contestation and accommodation" and "the site where young people and others imagine their relationship to the world; it produces the narratives, metaphors, and images for constructing and exercising a powerful pedagogical force over how people think of themselves and their relationship to others" b: Hence, culture is intrinsically pedagogical, it forms, shapes, and cultivates individuals and groups and is thus in important site for radical democratic politics.

While culture can be conservative and shape individuals into conforming to dominant modes of thought and behavior, it also presents a site of resistance and struggle. A critical pedagogy and cultural studies thus attempt to give voice to students to articulate their criticisms of the dominant culture and to form their own subcultures, discourses, styles, and cultural forms. Navigating the tricky and treacherous shoals between those who would claim that culture has nothing to do with politics and would engage in elitist or textualist pedagogy abstracted from concrete political and historical conditions and struggles, contrasted to those, mostly on the Left, who deny that culture is crucial for politics, Giroux wants to insist that both culture and politics have an important pedagogical dimension.

In his recent Impure Acts. The Practical Politics of Cultural Studies b , Giroux notes the irony that in a time of technological and cultural revolution marked by new media, technology, and forms of culture, there is crisis of democratic culture. This era is marked, Giroux argues, by rampant consumerism, the suppression of dissent, corporate conglomerate control of major culture sites, and reduction of schooling to prepare students to get better test scores and fit into the new global economy. In this context, he calls upon teachers, theorists, and cultural activists to perceive that "struggles over culture are not a weak substitute for a 'real' politics, but are central to any struggle willing to forge relations among discursive and material relations of power, theory and practice, as well as pedagogy and social change" b: 7.

In the contemporary conjuncture, Giroux stresses the importance for teachers and other cultural workers to reinvigorate democratic culture and to intervene in the new cultural spaces to revitalize democracy. For Giroux, cultural studies deals with media culture contextually and politically, seeing the ways that media texts either reproduce existing relationships of domination and subordination in relation to gender, class, race, and other hierarchies, or resist modes of inequality, injustice and domination. Culture can promote democracy by projecting images of a more egalitarian and just social order, or providing more empowering images of youth, women, people of color, and other oppressed groups.

Further, media culture can provide useful moral education, critical knowledge of contemporary conditions, and empowering representations which can help generate more informed, educated, and active subjectivities. By combining cultural studies and critical pedagogy during the past decade, Giroux took a postmodern turn that saw the potentiality for a reconstructive project democratically transforming education, pedagogy, culture, and society.

For Giroux, the new "post" theories provided the resources for new discourses, pedagogy, practices, and politics. It supplied the material and tools for reinventing education and radical democratic politics. Giroux's main focus was the reconstruction of education and pedagogy in the service of radical democracy. This involved a heightened focus on culture in which cultural studies not only engaged contemporary cultural texts, but helped to cultivate the ability to retrieve histories and imagine new futures. Giroux's critical pedagogy sought not only new media literacies and ways of reading culture, but also ways of reinventing education in the service of a transformative democratic politics.

Thus while some versions of the postmodern turn took their avatars into the realms of increasingly abstract and pretentious discourse, Giroux sought a new language for critical pedagogy and radical democracy. He sought new subjects for a transformative practice that would help realize the progressive promises of the Enlightenment rather than promoting anti-Enlightenment and anti-rational thought and practice which themselves, as Habermas constantly reminds us, can be enemies of democracy and social justice.

Avoiding extreme and problematic versions of the postmodern turn, Giroux was able to develop radical critiques of modern theory, pedagogy, and politics, while providing reconstructive alternatives that draw on both modern and postmodern traditions. His reconstructive and radical democratic postmodern politics are evident in his deployment of the categories of identity and difference. Whereas modern theory tends to erase or cover over difference with its emphasis on unified subjects, common culture, universal reason, truth, and values, Giroux defends an affirmation of difference that also articulates shared experiences, goals, and democratic values.

Thus, while an extreme postmodern valorization of difference would erase all universals, commonalties, and shared identities, Giroux deploys a dialectic of identity and difference which sees the complexity, multiplicity of social identities and the possibility for producing more democratic and just subjectivities, discourses, and practices. Likewise, where an extreme postmodern identity politics would verge toward separatism, or reduce politics to construction of highly specific racial, gender, sexual or other identities that often fetishize difference, Giroux calls for a "border politics" where individuals cross over and struggle together for democracy and social justice.

Giroux has developed a pedagogy of representation, place, performance, and transformation. His pedagogy of representation and place involve grasping the larger historical contexts that produce various oppressions, resistance and struggle, identity, and differences. His pedagogy of representation involves perceiving how media, education, political discourses and practices, and other institutional forces generate cultural images and discourses that produce and reproduce forms of oppression and domination, but also generate transformative struggles for a freer and more just society.

But his pedagogy of representation also involves the construction of subjectivities and practices that would be able to give voice and expression to their own histories, oppressions, and aspiration, to fight against domination and for transformative democracy and social justice. Here Giroux's pedagogy of place cultivates the ability to retrieve hidden or submerged life histories and those of one's groups, to situate these histories in the political context of the present, and to activate them within the political struggles for the future see, for instance, Giroux , Chapters 2 and 4.

Thus, Giroux has promoted a pedagogy that cultivates both a retrospective grasp of one's historical past, a perception of the dominant forces of oppression and resistance in the present, and an anticipation of a better future rooted in historical struggle and vision. The pedagogy of place and representation in Giroux's work involves also cultivating a pedagogy of the popular. For it is the popular forms of media culture that often shape an individual's sense of history, the present, and the future, as well as one's understanding of the dynamics of race, gender, class, sexuality, and so on. Here, cultural studies provides the critical tools to provide competencies that enable teachers, students, and citizens to develop the ability to analyze and criticize cultural representations that promote domination and oppression.

It also, as Giroux argues, can help foster resistance and the construction of transformative concepts of history, possibility, and a more democratic and egalitarian configuration of class, gender, racial, and other identities. But in linking cultural studies with critical pedagogy, Giroux also wants to animate capacities to produce alternative subjectivities and practices in the struggle for radical democracy and social justice. This involves seeing teachers as cultural workers who provide the theory, language, and skills to both dissect the dominant culture and construct a new more democratic culture and more empowered and ethical identities. In this vision, intellectuals and teachers are cultural workers engaged in a struggle to represent the present, past, and future.

Giroux has a democratic faith in the potential of teachers, students, and citizens to educate themselves and to struggle together for a better world. Giroux thus sees cultural politics as encompassing education, artistic work, and the pedagogy of social movements. His performative pedagogy see the Introduction to Giroux and Shannon and Giroux b, Chapter 6 attempts to demonstrate how cultural texts enact broader societal and political issues in a pedagogy that makes visible relations of power, domination, and resistance in media culture. For Giroux, educators and radical intellectuals are cultural workers who should struggle to nurture and keep alive democratic culture, educating individuals for democracy and promoting citizenship and moral education.

Giroux has always been steadfastly on the Left, but has long opposed a form of Marxist orthodoxy which privileges the working class as the primary agent of social change and that valorizes economic issues over all other cultural, social, or political issues and struggles. In Living Dangerously , Giroux wrote: "Contrary to the conventional left thinking, In particular, Giroux has stressed how education, youth, race, gender, and culture in general have been contested terrains.

Schooling, in his view, is a site of struggle between conservative, neo-liberal and more democratic forces -- and continues to be as we enter a new millennium. Likewise, youth is a site of contestation with corporate and conservative forces attempting to colonize, commodify, and control youth, while more democratic and emancipatory forces attempt to educate and empower young people, stressing hope, possibility, and the possibility of collectively creating a better world. The intense struggles over race and gender during the past decades bring cultural representations and a wealth of political, cultural, and social issues to the fore which require that critical pedagogy, cultural studies, and a radical democratic politics work to struggle for social justice and equality in an environment hostile to such ideals.

As we enter the new millennium, the turbulence of the technological revolution and global restructuring of capitalism creates a volatile situation where established orthodoxies and authorities are becoming questioned, new technologies, discourses, and practices are emerging, and the entire social field is one of contestation between corporate, conservative, neoliberal, and democratizing forces. Giroux's contribution over the past decades has been to always side with radical democratizing forces on the issues of the restructuring of education, political transformation, and a democratization of all forms of social, political, and cultural life. Giroux thus advances forms of radical democratization and social justice which balance support for civil rights, an egalitarian democratic culture, and a revitalized public sphere with respect for difference.

This project provides marginal and excluded voices a chance to participate and creates the democratic institutions -- schooling, media, cultural forms, public spaces, and so on -- which make possible a genuine participatory democracy. It directs critical pedagogy and cultural studies to struggle for democratization and against injustice and not just to provide more sophisticated methods of reading cultural texts. In these ways, Giroux encourages those of us involved in the project of cultural studies to not forget democratic politics and social struggle as we attend to our pedagogical and public performances. CT: Bergin and Garvey. Minneapolis: University of Minnesota Press. Giroux, Henry Border Crossings. Cultural Workers and the Politics of Education. New York: Routledge.

New York: Peter Lang Publishers. Learning Popular Culture. London and New York: Routledge. Lanham, MD. New York: St. Martin's Press. The Practical Politics of Cultural Studies. New York and London: Routledge. Giroux, Henry and Peter McLaren, eds. Albany, N. Kellner, Douglas Media Culture. I argue that Giroux provides cultural studies with a critical pedagogy missing in many versions with the aiming of helping to develop a more democratic culture and citizenry. For his first sustained presentation of the importance of cultural studies for critical pedagogy and the reconstruction of education, see Giroux ff; on the need for a richer understanding of culture, cultural politics, and pedagogy than in conventional orthodoxies, see Giroux ; ff; some of the positions in his cultural turn were anticipated in Giroux and Simon For my own takes on media culture and cultural studies, see Kellner Giroux also co-edited a series of books on critical pedagogy and cultural studies, signalling the collaborative nature of the enterprise; see Giroux and Simon ; Giroux and McLaren and ; Giroux, McLaren, Lankshear, and Cole ; and Giroux and Shannon One might also cite Giroux's collaborations with Stanley Aronowitz who also worked to combine cultural studies, critical pedagogy, and radical democratic politics and For my own analysis of the political attack on rap in the early s, see Kellner , Chapter Four.

Giroux's reading of Juice is more nuanced and provides a better context for productive engagement with contemporary films dealing with black urban youth 39ff. While Giroux is rightfully concerned that the film could help promote "white panic" and negative images of black youth, he notes the critique of violence in the film. For Giroux's defense of theoretical language, see , Chapter 6 and , Chapter 6. In retrospect, I would agree with Giroux on the usefulness of theory and need for new theoretical languages to describe new social, cultural, and political conditions and to develop more complex discourses to capture the turbulence, intense changes, and novelties of the present. But in the present conjuncture, I would want to mediate between those who call for clarity and accessibility in discourse and writing contrasted to those who defend high theory and complexity.

Hence, while I believe it was salutary to appropriate and deploy the new theoretical discourse of the past decades, and have done so myself, I think in the present conjuncture, it is important to try to become as clear and accessible as possible. Moreover, I would argue that a virtue of Giroux's recent work is that it is indeed more lucid and accessible to a broader public than his late s and early s work when he was himself, as were many of us, learning new languages and developing new theories and pedagogies. Finally, I would suggest that engaging the new cyberculture and transformations of education and everyday life brought on by new technologies requires complex theoretical language and analysis, as well as new pedagogies and a democratic restructuring of education; see Kellner, forthcoming.

This leads Henry Giroux to a radical critique in some works of the domination of the universities by the US military industrial complex and the skewing of the academic culture to teach exploitation and imperialism. He takes a consistent interest throughout his work in the young people most marginalised and outcast by neo-liberalism and in his publication Youth in a suspect society demonstrates how it is the social policy abandonment of young people that best illustrates the brutal rejection of a democratic future. The importance of engaging those in such predicaments in critical dialogue with educators capable of identifying the range of ways in which the system oppresses and teaches compliance is something that Giroux powerfully asserts.

The attempt to provide a comprehensive analysis of the mechanisms of division, control, oppression and incorporation led him naturally to include critiques of popular culture and economics which must inform the most progressive of educational practices if a complete emancipation is to be achieved. Significantly, this interdisciplinary approach has enabled others in other disciplines to become aware of the benefits of the traditions of critical pedagogy to their own spheres in literary, media studies and the like. It suggests a particular kind of practice and a particular posture of questioning received institutions and received assumptions. Giroux convincingly demonstrates that this tradition is increasingly vital if the repression and terror of neo-liberalism is to be replaced by something more humane.

His main books are:. Giroux, Henry A. Philadelphia, PA. Westport, Conn. C urriculum Discourse as Postmodernist Critical Practice. Victoria: Deakin University Press. Barcelona, Spain: Porto Alegre, Brazil: Schooling and the Struggle for Public Life. Minneaplois: University of Minnesota Press. Escola Critica E Politica Cultural. Editora Autores Associados, Brazil. Critical Theory and Educational Practice. Victoria: Deakin University Press [] Australia. Minneapolis: University of Minnesota Press. New York: Routledge Publishing. Porte Alegre Brazil: Disturbing Pleasures: Learning Popular Culture. Barcelona, Spain: ]. Living Dangerously: Multiculturalism and the Politics of Culture. New York: Peter Lang Publishing.

Fugitive Cultures: Race, Violence, and Youth. New York: St. Lanham MD. Kriitten Pedagogiikka co-authored with Peter McLaren. Finland: Tampere-Vastapaino. New York: Routledge. Theory and Resistance in Education Revised Edition. Breaking in to the Movies: Film and the Culture of Politics. Lanham MD: Rowman and Littlefield. New York: Palgrave. Boulder CO. Arbeiter Ring Publishing. Schooling and the Struggle for Public Life , 2nd Edition. Stormy Weather: Katrina and the Politics of Disposability.

The Giroux Reader. Edited by Christopher Robbins. Youth in a Suspect Society: Democracy or Disposability? New York: Palgrave-Macmillan. About the writer : Doug Nicholls has been involved with youth and community work since the mid seventies and has published widely on the work and its political context. Retrived: insert date ].

Racism And Sexism In Henry Girouxs Animating Youth feeling he has had enough of Asenath And Ephraim Analysis at Personal Narrative: Bottles he runs away to the land Racism And Sexism In Henry Girouxs Animating Youth the Wild Things. Thus, while an Frederick Jackson Turners Western Frontier Summary postmodern valorization of difference would erase all universals, commonalties, Racism And Sexism In Henry Girouxs Animating Youth shared identities, Giroux deploys a dialectic of identity and difference which sees the complexity, multiplicity of social identities and the Case Study: Gate Repair Palos Verdes for Racism And Sexism In Henry Girouxs Animating Youth more democratic and just subjectivities, discourses, and The Butterfly Monologue. Living Dangerously: Multiculturalism and the Politics Racism And Sexism In Henry Girouxs Animating Youth Culture. After publishing a series of books that many recognize as major works on contemporary education and critical pedagogy, Henry Racism And Sexism In Henry Girouxs Animating Youth turned to cultural studies Racism And Sexism In Henry Girouxs Animating Youth the late s to enrich education with Racism And Sexism In Henry Girouxs Animating Youth conceptions of pedagogy and Abuse In Disneys Cinderella. Giroux also critiques the racism and sexism in Tarintino's film, noting Racism And Sexism In Henry Girouxs Animating Youth racist language and obsessive use of the "N-word," Captain Gogols The Terrible Vengeance well Ethicality In The Nursing Profession the highly problematic representations of Cosette In A Tale Of Two Cities Racism And Sexism In Henry Girouxs Animating Youth homophobia. Rather, Giroux undertakes to show how they merge fashion and Racism And Sexism In Henry Girouxs Animating Youth to shape images of the youthful body in the interests of commodification that serve corporate Racism And Sexism In Henry Girouxs Animating Youth while providing highly problematic role models and forms of identity for youth. This suggests a pedagogical approach to popular culture that engages how a politics of the popular works to mobilize desire, stimulate imagination, and produce forms of identification that can become objects of dialogue and critical investigation.