By Jeannette Marie Mageo (auth.)
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In Kent’s dream, presented later in this chapter, these powers come from money: this is the Mogul version of Supermasculinity. For Monroe (Chapter 3), extraordinary powers come from machines: following Haraway (1991), this is the Cyborg version. Bigfoot represents the Tarzan version in which the person’s extraordinary powers trace back to kinship with animals: Tarzan is brought up by apes and Bigfoot looks like one. I say “person” rather than “man,” because, as we will soon see, women too use masculinity models.
If men are no longer lords of their “castles,” they are still lords of their cars. During the period in which Clark had this dream, a male identification with motor vehicles was merchandized nightly in ubiquitous commercials for ever-larger and more-expensive cars and trucks that most often featured men in the role of proud owners and drivers. The Car self-model is male-identified but it is not a gender model. ” Yet, this model, we will see, resembles Supermasculinity in many respects and shares many of its schemas.
During all but a few weeks between the last summer session and fall semester, students make up the preponderance of the local population. In the majority, these are not the part-time students trying to pursue a career while holding down a full-time job or returning to get more education while a spouse pursues a career— student types that are common at Northwest coastal campuses. Rather, they are young people out to have a classic college experience. Not only the Pullman campus itself, but also local businesses cater to their needs and pleasures.
Dreaming Culture: Meanings, Models, and Power in U.S. American Dreams by Jeannette Marie Mageo (auth.)