Cirrus@Austlit

'Wellbeing is now officially acknowledged as a vital part of human societies, with the Australian government’s federal treasurer Jim Chalmers implementing a “wellbeing budget” in October 2022 that would seek to “measure what matters” and enable proactive strategies to enhance society (Wright). This could not be more welcome as we live through climate catastrophes – floods, hurricanes, and heat-waves leading to unprecedented burning, and experiences of burnout – from surviving cost-of-living, health, and housing crises, and grappling with advances in AI technologies amid escalating global uncertainty. And yet, when wellbeing is invoked without being matched, for example, by the progressive taxation of billionaires and corporations whose concentration of wealth is accelerating these crises, ever greater numbers will languish instead of flourishing.' (Vivian Gerrand and Megan Catherine Rose : Editorial introduction)

'In his book The History of Magic (2020), Chris Gosden contends that magic is a product of human connection with the universe, offering answers to questions of meaning and reality, and surviving for centuries because of its capacity for constant renewal. Furthermore, magic has been, and continues to be, tied to the activities and beliefs of a myriad of cultural groups, guiding their understandings of, for example, transcendence, transformation, and transactions – cultural, social, political, or otherwise. Yet, despite magic accounting for any extraordinary occurrence, both good and bad, this notion has often garnered a negative reputation in examples such as fairy tales, as well as fantasy novels, films, and television series, where it often intersects with notions of evil, greed, and corruption. Of course, magic is not limited to the mythic, supernatural, scholarly, and philosophical, and equally captures the talents of illusionists and magicians with their misdirection and ability to challenge peoples’ perceptions and common sense.' (The Magic of Media and Culture : Lorna Piatti-Farnell and Angelique Nairn)

'Monsters are everywhere in our popular media narratives. They lurk in the shadows of video games and computer animations, ready to pounce. They haunt the frames of horror films and fantasy televisions shows. They burst out of panels in many comics and graphic novels, bringing with them grotesque forms and nightmarish transformations. They feature recurrently in scary stories for children, echoing the fears of old myths, legends, and fairy tales, and forever drawing attention to our complex views of heroes. They inhabit our nightmares, and challenge our certainties. Monsters are, above all, metaphors. They function both as warnings and as reminders of that which we fear, and which we do not want to admit we desire. Monsters are creatures of difference, but they are never far removed from our human worlds. They  aptly reflect not only our fears, but also our deepest and most illicit desires, and like to draw attention to the darkest aspects of our human experience, from the extraordinary to the everyday, from our fictional contexts to the horrors of social media. The monster metaphor is not just part of the imagination, but particularly functions as a representation of “features of a world” that “we are not altogether comfortable living in” (Scott 5).' (Piatti-Farnell, L., & Peaty, G. (2021). Monster. M/C Journal, 24(5)

'Welcome to the ‘bubbles’ issue of M/C Journal.

'When we first pitched the idea of ‘bubbles’ for an issue of M/C Journal it was 2019, several months before COVID-19 was identified in Wuhan, China, and the resulting pandemic that brought the term ‘bubble’ to prominence in ways we had not even imagined. Our pre-pandemic line of enquiry focussed on how bubbles manifested themselves within popular culture and society and how the media reported on these concepts. Thinking about bubbles from bubbly champagne to the ‘political bubble’ we asked researchers to think about the ephemeral nature of bubbles. And indeed some of the articles in this edition reflect this original line of enquiry.' (Jo Coghlan, Lisa J. Hackett, Editorial introduction)

'Unconventional, uncommon, irregular, off-beat, counter to as in contradistinction to the popular. Here we look to the margins of film and media, practice and industry to explore alternative approaches to popular modes of thinking and doing. The theme of ‘alternative’ was borne from the 2016 Revelation Perth International Film Festival’s academic conference, a wonderful two days of discussion with an emphasis on fringe film and media. A number of the authors who have contributed to this issue were a part of this conference, with others contributing from the wider academic community.' (Grady Clare Hancock, Editorial introduction)

'“Abroad” once evoked a feeling of returning to one's homeland or, in the case of post-war Australians, to the mother country. It was also synonymous with a distant journey or place in a foreign land. Today the expression “travelling abroad” infers notions of travel and adventure. The modern use of the word is more likely to be something fixed, or the undertaking of a meaningful activity, such as volunteering abroad or studying abroad. “Abroad” is also used in the context of charitable organisations such as Community Aid Abroad, Work Abroad and Projects Abroad. Rumours, too, can be “abroad” as they too travel widely, in and out in the open and in circulation. Further, a general sense of the care-free, of independence, excitement, imagination, endless possibilities and freedom is aroused. The modern sense of the word “abroad”—out of one's country or overseas—derives from its late fourteenth century meaning: “out of doors or away from home”. “Abroad” comes from the Old English word “on brede” meaning: “at wide.” ' (Jillian Adams, Melania Pantelich, Editorial introduction)

'In a cultural context of rapid change, the pressure is on to transform bodies, material possessions, and the environment, simply to keep up. Self-improvement, home renovation, behaviour modification, makeovers, extreme or otherwise are sold as essential components of a responsible, fully functioning, and appropriately aspirational member of society. Transformation may involve the pursuit of something quite new, or take the form of a nostalgic restitution of an earlier state. It may be the result of an intense, life-changing experience. Whatever form it takes, to transform is to be driven by a desire for something better. Transformation is a kind of alchemy or metamorphosis, but there is no secrecy here, or intimations of magic. Rather, the change is quite public, a cause for celebration, and the process itself laid bare as a source of fascination.. ' (Jeremy Fisher, Jane O'Sullivan, Anne Pender, Editorial introduction)

'To re-imagine can, at one extreme, be a casual thought (what if I moved all the furniture in the living room?) and, at the other, re-imagining can be a complex process (what if I adapt a classic text into a major film?). ' (Editorial introduction)