American Freak Show

This is not the first book written about quantum mechanics, but it just might be the last. The theory presented inside these pages is so revolutionary that it has stunned the scientific community into reconsidering centuries of thought about the behavior of energy and matter. Prepare to have your mind blown. Sorry, that's the introduction to Willie Geist's next book--the culmination of his life's work. Look for it next spring, just in time for Mother's Day. This book is about his other passion: freaks. When he's not in the lab, Geist spends his time on MSNBC's Morning Joe sifting through the wreckage of American politics and popular culture. These days, that's a big job. With an Alaska hockey mom turning, almost overnight, into a national icon and threatening to move from Wasilla to the White House, with the world's most famous athlete now associated less with the Masters and more with the strippers, and with reality TV working around the clock to ensure the constitutional right of every man, woman, and child to fifteen minutes of fame, Geist's business is thriving. In his hilarious first book, American Freak Show, Geist takes the smart, biting observation loved by his television audience to new satirical extremes. The real-life characters who now haunt our daily lives are cast as stars in completely made-up scenes that, frankly, are not all that far from reality. Geist treats us to the first look at President Sarah Palin's unconventional inaugural address, performed live on WWE's Monday Night Raw after her renegade victory in the 2012 election. We go inside the ballroom for a Dean Martin-style welcome roast of Bernie Madoff upon his arrival in Hell, with Pol Pot serving as sidesplitting roastmaster. Geist provides us with never-before-seen FBI wiretap transcripts of the more mundane, but equally profane, telephone conversations of former Illinois governor Rod Blagojevich. And George W. Bush's batting-cage-and-waterslide-themed plans for a presidential library are laid out publicly for the first time. From Obama to Oprah, Afghanistan to Lohan, and Snooki to the Salahis, Willie Geist spares no one as our host of this wild American Freak Show. You'll laugh out loud while weeping for the future of America.

This book traces how the American freak show has re-emerged in new visual forms in the 21st century. It explores the ways in which moving image media transmits and contextualizes, reinterprets and appropriates, the freak show model into a “new American freak show.” It investigates how new freak representations introduce narratives about sex, gender, and cultural perceptions of people with disabilities. The chapters examine such representations found in horror films, including a prolonged look at Freaks (1932) and The Texas Chainsaw Massacre (1974), documentaries such as Murderball (2005) and TLC’s Push Girls (2012-2013), disability pornography including the pornographic documentary Sick: The Life and Death of Bob Flanagan Supermasochist (1997), and the music icons Marilyn Manson and Lady Gaga in their portrayals of disability and freakishness. Through this book we learn that the visual culture that has emerged takes the place of the traditional freak show but opens new channels of interpretation and identification through its use of mediated images as well as the altered freak-norm relationship that it has fostered. In its illumination of the relationship between normal and freakish bodies through different media, this book will appeal to students and academics interested in disability studies, gender studies, film theory, critical race theory, and cultural studies.

This cultural history of the travelling freak show in America chronicles the rise and fall of the industry as attitudes about disability evolved. From 1840 until 1940, hundreds of freak shows crisscrossed the United States, from the smallest towns to the largest cities, exhibiting their casts of dwarfs, giants, Siamese twins, bearded ladies, savages, snake charmers, fire eaters, and other oddities. By today’s standards such displays would be considered cruel and exploitative—the pornography of disability. Yet for one hundred years the freak show was widely accepted as one of America’s most popular forms of entertainment. Robert Bogdan’s fascinating social history brings to life the world of the freak show and explores the culture that nurtured and, later, abandoned it. In uncovering this neglected chapter of show business, he describes in detail the flimflam artistry behind the shows, the promoters and the audiences, and the gradual evolution of public opinion from awe to embarrassment. Freaks were not born, Bogdan reveals; they were manufactured by the amusement world, usually with the active participation of the freaks themselves. Many of the "human curiosities" found fame and fortune, until the ascent of professional medicine transformed them from marvels into pathological specimens.

Society has long been fascinated with the freakish, shocking and strange. In this book Gary Cross shows how freakish elements have been embedded in modern popular culture over the course of the 20th century despite the evident disenchantment with this once widespread cultural outlet. Exploring how the spectacle of freakishness conflicted with genteel culture, he shows how the condemnation of the freak show by middle-class America led to a transformation and merging of genteel and freak culture through the cute, the camp and the creepy. Though the carnival and circus freak was marginalised by the 1960s and had largely disappeared by the 1980s, forms of freakish culture survived and today appear in reality TV, horror movies, dark comedies and the popularity of tattoos. Freak Show Legacies will focus less on the individual 'freak' as 'the other' in society, and more on the audience for the freakish and the transformation of wonder, sensibility and sensitivity that this phenomenon entailed. It will use the phenomenon of 'the freak' to understand the transformation of American popular culture across the 20th century, identify elements of 'the freak' in popular culture both past and present, and ask how it has prevailed despite its apparent unpopularity.

A staple of American popular culture during the 19th and early 20th centuries, the freak show seemed to vanish after World War II. This book reveals the image of the freak show, with its combination of the grotesque, horrific and amusing specimens.

This book examines the artistic use of freak shows between 1900-1950. During this period, the freak show shifted from a highly popular and profitable form of entertainment to a reviled one. But why? And how does this response reflect larger social changes in the United States at the time? Fahy examines this change and how artists responded.

This collection offers cultural historical analyses of enfreakment and freak shows, examining the social construction and spectacular display of wondrous, monstrous, or curious Otherness in the formerly relatively neglected region of Continental Europe. Forgotten stories are uncovered about freak-show celebrities, medical specimen, and philosophical fantasies presenting the anatomically unusual in a wide range of sites, including curiosity cabinets, anatomical museums, and traveling circus acts. The essays explore the locally specific dimensions of the exhibition of extraordinary bodies within their particular historical, cultural and political context. Thus the impact of the Nazi eugenics programs, state Socialism, or the Chernobyl catastrophe is observed closely and yet the transnational dimensions of enfreakment are made obvious through topics ranging from Jesuit missionaries’ diabolization of American Indians, to translations of Continental European teratology in British medical journals, and the Hollywood silver screen’s colonization of European fantasies about deformity. Although Continental European freaks are introduced as products of ideologically-infiltrated representations, they also emerge as embodied subjects endowed with their own voice, view, and subversive agency.

Freaks in Late Modernist American Culture explores the emergence of what Nancy Bombaci terms «late modernist freakish aesthetics» - a creative fusion of «high» and «low» themes and forms in relation to distorted bodies. Literary and cinematic texts about «freaks» by Nathanael West, Djuna Barnes, Tod Browning, and Carson McCullers subvert and reinvent modern progress narratives in order to challenge high modernist literary and social ideologies. These works are marked by an acceptance of the disteleology, anarchy, and degeneration that racist discourses of the late nineteenth and early twentieth centuries associated with racial and ethnic outsiders, particularly Jews. In a period of American culture beset with increasing pressures for social and political conformity and with the threat of fascism from Europe, these late modernist narratives about «freaks» defy oppressive norms and values as they search for an anarchic and transformational creativity.