Post modernism is about how we view and interpret the world at the current time. Post modernism makes us question what we actually know and what is real.

Definitions

• Pastiche – piece of work which piggybacks ideas from other works (imitates)
• Meta-narrative – an overarching account or interpretation of events and circumstances that provides a pattern or structure for people’s beliefs and gives meaning to their experience
• Hyper-reality –  an inability of consciousness to distinguish reality from a simulation of reality, especially in technologically advanced postmodern societies.
• Simulacrum – A simulacrum is a representation or imitation of a person or thing. The word was first recorded in the English language in the late 16th century, used to describe a representation, such as a statue or a painting, especially of a god
• Consumerist Society – A consumerist society is one in which people devote a great deal of time, energy, resources and thought to “consuming”. The general view of life in a consumerist society is consumption is good, and more consumption is even better.
• Fragmentary Identities – idea of a many personalities (digital or analog )
• Implosion – idea of society collapsing due to offshoring and other corrupt practices within our world
• Cultural appropriation – the unacknowledged or inappropriate adoption of the customs, practices, ideas, etc. of one people or society by members of another and typically more dominant people or society.
• Reflexivity – is defined by such devices as looking into the camera, taking advantage of two-dimensionality of the screen, or simply making a film about making a film. In other words: A reflexive film is a film with self-awareness.

Parody v Pastiche

• Pastiche is a work of art, drama, literature, music, or architecture that imitates the work of a previous artist.
• Parody is a work or performance that imitates another work or performance with ridicule or irony.
• Bricolage is a useful term to apply to postmodernist texts as it ‘involves the rearrangement and juxtaposition of previously unconnected signs to produce new codes of meaning’ (Barker & Jane, 2016:237).

Inter-textuality

• Inter-textuality suggests signs only have meaning in reference to other signs and that meaning is therefore a complex process of decoding/encoding with individuals both taking and creating meaning in the process of reading texts. 
• Shuker says “the fragmentary, decentred nature of music videos that break up traditional understandings of time and space so that audiences are ‘no longer able to distinguish ‘fiction’ from ‘reality’ “

Surface and style over substance

• The emphasis is on the surface, in other words, if the main focus is the idea of just connecting one product to another, then the focus is superficial, shallow, lacking depth, so ‘in a postmodern world, surfaces and style become the most important defining featuresof the mass media and popular culture‘ (Strinati: 234)
• In terms of the key principles of art and design the priority is in formal elements: of shape, colour, texture, movement, space, time and so on. As opposed to more discursive principles of: narrative, character, motivation, theme, ideology.

Economic, historical and societal backdrop to Post-modernism

• In 1959, Richard Hoggart (Uses of Literacy) noted the shift in modern societies particularly the impact on our ‘neighborhood lives’, which was ‘an extremely local life, in which everything is remarkably near‘.
• In other words, there is an argument that postmodern culture is a consumer culture, where the emphasis on style eclipses the emphasis on utility or need. So that ultimately there is no real value to postmodern culture other than the need for consumption.
• Different consumption = Different identities (real life vs Instagram profile vs YouTube profile).
• “Putting it very simply, the transition from substance to style is linked to a transition from production to consumption.” Strinati (235)

The loss of a meta-narrative

A good starting point would be to return to the concepts of pastiche and parody, as Fredric Jameson claimed that Postmodernism is characterized by pastiche rather than parody which represents a crisis in historicity. Jameson argued that parody implies a moral judgment or a comparison with previous societal norms. Whereas pastiche, such as collage and other forms of juxtaposition, occur without a normative grounding and as such, do not make comment on a specific historical moment. As such, Jameson argues that the postmodern era is characterised by pastiche (not parody) and as such, suffers from a crisis in historicity.

This links to Jean-Francois Lyotard’s proposition that postmodernism holds an ‘incredulity towards meta-narratives‘ (1979:7) those overarching ideas, attitudes, values and beliefs that have held us together in a shared belief, For example, the belief in religion, science, capitalism, communism, revolution, war, peace and so on. Lyotard points out that no one seemed to agree to on what, if anything, was real and everyone had their own perspective and story. We have become alert to difference, diversity, the incompatibility of our aspirations, beliefs and desires, and for that reason postmodernity is characterised by an abundance of micro-narratives. It can be also characterised as an existence without meaning, as Žižek suggests it is an existence without ‘The Big Other’ , an existentialist crisis of existence when we realise we are alone (Lacan).

Strinati points out that ‘the distinction between culture and society is being eroded’ (231) and suggests that our sense of reality (the overarching meta-narrative) appears to come from the culture (eg the media), rather than from society which is then reproduced, represented and relayed through media communication. In terms of media studies, this marks a juncture from previous conceptions of mass media communication, for example, as a ‘relay system’ – a process which just relays information and events in real time to a mass society, or the conception of the media as a ‘window on the world’ (Strinati:233). From a societal perspective the ‘real’ seems to be imploding in on itself, a ‘process leading to the collapse of boundaries between the real and simulations’ (Barker & Emma, 2015:242). A process which the French intellectual Jean Baudrillard would describe as implosion, which gives rise to what he terms simulacra. The idea that although the media has always been seen as a representation of reality – a simulation, from Baudrillard’s perspective of implosion, it is has become more than a representation or simulation and it has become SIMULACRUM not just a representation of the real, but the real itself, a grand narrative that is ‘truth‘ in its own right: an understanding of uncertain/certainty that Baudrillard terms the hyper-real.