Master of Landscape Architecture / Department of Landscape Architecture/Regional and Community Planning / Mary C. Kingery-Page / Temporary landscapes are an emerging project type with in the field of landscape architecture. Pop-up parks, parklets, and temporary art installations have been gaining media attention and changing notions of open space. Landscape architects need to take a more active role in the planning, design, and execution of these temporary landscapes. Peter Bishop describes temporary land use as “an intentional phase” where the “time-limited nature of the use is generally explicit” (Bishop, 2012, p. 5). This research refines Bishop’s definition by stating temporary landscapes must be intentionally time limited designs of open space. Currently the unorganized variety of projects has impeded landscape architects’ ability to evaluate and learn from these spaces. This research project seeks to understand and synthesize different characteristics of temporary landscapes. A typology was developed by identifying key themes in literature, composing a carefully curated series of precedent studies, participating in the development of a temporary pop-up park in Wichita, Kansas, and developing a matrix that identifies the relationships between temporal types. The products of this research will help planners and designers develop more successful and intentional temporally limited designs.

This thesis examines what roles linguistic, stylistic and sociocultural factors play in the popularity of contemporary Chinese-English bilingual codeswitching songs released between the years of 2004 and 2010, making a case study of the urban youth audience of Shanghai. It is significant as it is the first large scale study into Chinese-English songs that has looked at all of these three factors: linguistic, stylistic and sociocultural, but also because it compares the findings in these three areas from corpus analysis with an audience study. A corpus of 150 songs from popular codeswitching performers was collected, and was analysed individually in relation to the linguistic, stylistic and sociocultural factors with regard to features that may enhance the popularity of these songs. To this was added an audience study based on fieldwork in Shanghai which included participant observation and data collection from online surveys and individual interviews. First a linguistic analysis was done on syntactic grounds based on the Myers-Scotton 1993 Classic MLF (Matrix Language Frame) model, and this was followed by an analysis of the metaphorical functions of these songs following general pragmatic theories of Gumperz (1982). A stylistic analysis was then done on the corpus, using theories of literary stylistics from Leech (1969) and the stylistic findings of recent codeswitching researchers. This stylistic section also examined modes of language use after Hymes. The sociocultural aspects within the songs were examined using a social anthropological framework, and used research in the East Asian setting by Gao Liwei (2007) and Yang Mei-hui (1997) on identity formation, as well as the Accommodation Theory of Giles and Smith (1979), and other research relevant to codeswitching in the East Asian pop culture context, such as J. Lee (2004, 2006). Data collection was also carried out based on Hymes’ (1971) ethnographical techniques, and Blom and Gumperz’s (1972) participant observation. The findings from each of the factors were discussed in relation to the audience study and the results show that: 1) These codeswitching songs are both a reflection of the singers’ and audiences’ need to present a particular identity, negotiated within the particular expectations of music, genre and location. 2) Chinese-English codeswitching songs are a reflection of the high levels of English codeswitching in Shanghai, Chinese, and also wider East Asian popular culture, and reflect a growing bilingual or multilingual identity in wider East Asia. 3) The English within the Chinese-English codeswitching songs is localised to a Southern Chinese, almost a Shanghai context. 4) The uses to which codeswitching is put, or how codeswitching appears in songs, depends on many factors, and so it is difficult to clearly define the functions, stylistic techniques, or sociocultural purposes of codeswitching in songs consistently across different genres, chronological periods (due to changes in language use over time), or between cultures. Despite this, it is hoped that the number of unique findings from the corpus analysis and the discussion in this study could enlighten or stimulate future studies examining codeswitching in songs.

Mitad Argentina, mitad la republica de Bangkok, de esa mezcla radial entre realidad y la ficción Lalo Mir y compañía gestaron uno de los programas radiales humorísticos más innovadores de la historia de la radio. Corrían los tiempos de la primavera democrática en la Argentina, Daniel Grinbank dirigía la FM Rock & Pop y confió en Lalo para la conducción de un simple programa de discos. Era el furor de pasar música las 24hs del día, un concepto original en los tiempos de la primavera democrática Argentina. Pero la palabra que representaba “la voz de la calle” le ganaría la pulseada a la música, a la seriedad vacía de contenido, a un modo de hacer que estaba contra las cuerdas. Un Renault 12 convertido de manera provisoria en hogar para un Lalo Mir separado, fue el ambiente móvil donde junto a Quique Prossen y Bobby Flores y luego Douglas Vinci, sus compañeros de ruta. Ellos le dieron forma a unas palabras que se asomaron por el eter radial el jueves 23 de Abril de 1987: “Aquí Radio Bangkok”. En el programa “Radio Bangkok” trabaja un ya genial conductor y editor de radio, Lalo Mir, dos musicalizadotes que eran Boby Flores y Enrique (Quique) Prosen, y un creativo, un artista plástico, Douglas Vinci que se integra en tercer término. Tanto Boby como Quique pasaron al aire con Lalo luego de unas semanas con un solo conductor. El programa pasaba a tener tres voces y luego se sumaría Douglas. Era un programa donde las voces dejaban de ser meticulosas y cuidadas como lo venían siendo hasta entonces. El ciclo se identificaba con la trasgresión. Era una época de cambios vertiginosos. Los cuatro eran jóvenes que venían de sufrir una etapa oscura y tenían algo que decir, a su modo, con un lenguaje urbano, como en la casa, adaptado a la radio, con un mensaje cifrado en el código juvenil de trato informal, en confianza, tratando los temas que tocaban os grupos de amigos. Rock & Pop puso en evidencia la fuerte presencia de los jóvenes en la radio, con un humor surrealista destinado a un tipo de joven de clase media ilustrada, porque había un código cómplice que entender y era complejo. Después fue bajando el nivel social y el mensaje se hizo más abierto. El otro tipo de público se sentía identificado dentro de diferentes radios que apostaban a pocas palabras y a una música un tanto más comercial. Bangkok era trasgresor en tanto producía un discurso propio volcado al humor y la ironía, explotando los recursos de la radio con efectos, jingles, producciones artísticas creativas con la tecnología del momento. El lenguaje era trasgresor para lo concebido como forma de hablar al aire. Se expresaban como la gente, hasta incluso si era necesario se escuchaban algunas “puteadas”. La acidez de Lalo Mir se activaba frente al micrófono cada vez que su voz se detiene en observaciones irónicas y absurdas, de lo que pasaba en los noticieros. La provocación que hizo de Bangkok el primer quiebre en el estilo de conducción por frecuencia modulada e inspiró a una nueva generación de conductores, cuyo referente más visible es hoy Mario Pergolini. Lalo Mir, "Ese programa partía siempre del diario, pero visto desde Bangkok, y tomando esa realidad con el absurdo y la ridiculez más grandes." Así resume Mir un estilo que consistía en parodiar las noticias del día, vistas desde la capital de Tailandia. Radio Bangkok lo hacíamos cuatro pibes que éramos de la calle. No estábamos bien organizados para sostener algo “serio”, pero con Lalo, Quique y Douglas teníamos años de radio encima y dentro de ese caos sabíamos perfectamente lo que hacíamos. A favor no teníamos nada: ni plata, ni influencias, ni buena imagen, pero compartíamos el gusto con la gente. Nadie se bancaba más la radio que había en los 80s, era como un boxeador cuando lo ves que tuvo su momento de gloria y ya no gana hace 2 años, la estructura radial era esa y justo aparecimos nosotros. En esa época en la AM habían pesos pesados como Héctor Larrea y Antonio Carrizo, pero cuando arrancamos en FM a la mañana no había nada, era como hoy tener un programa en Internet. No había un plan pensado sobre como lograr un gran éxito, todos teníamos un laburo más importante y nos divertíamos haciendo Radio Bangkok. “Bangkok era genial que estuviera, no éramos genios. Escuchabas temas que la AM no permitía, pasábamos música como The Cult, The Doors y las cosas se decían como la hablábamos nosotros, con el “lenguaje” de la calle. Nosotros habíamos sufrido una dictadura militar donde tenías que comportarte de determinada manera para que no te jodieran, porque si no directamente te mataban, eso generó gente como nosotros: una generación golpeada. Los realizadores de Radio Bangkok ven a la distancia que era una época muy difícil para preproducir, Douglas Vinci recuerda que: “era otro mundo, otro acceso a la música, no había información, no conocíamos la cara de Eric Clapton, no sabíamos si Bob Marley era negro o blanco, hoy con Internet te parece increíble pero era así”. No sé cómo se dio, pero hubo un momento en el qué explotó todo y nosotros ya estábamos adentro. Nunca supimos por donde empezó esa explosión pero sí vivimos los efectos, venía la gente de la tele a hacernos notas, las modelos a sacarse fotos, una verdadera locura. Hay que tener en cuenta que fuimos la primer radio generada en democracia, en ese momento Rock & Pop era lo que la gente quería, alguien tenía que rehacer la radio. Éramos uno de los emergentes de una sociedad callada que catapultó a personajes como Jorge Lanata, Ricardo Piglia, Rodrigo Fresán, Los Redondos y muchos más que hoy son referentes. / Tesis de producción sonora acompañada de una carpeta que complementa el trabajo con una indagación sobre los consumos culturales de los años 80.

Rich, Attractive People in Attractive Places Doing Attractive Things is a fictional memoir of a dead Manhattan socialite from the 1950's named Sunny Marcus. The novel is Sunny's monologue from Hell and features many well-known figures from American pop culture including Truman Capote, Ernest Hemingway, Clark Gable, William Powell and Babe Paley. It traces the upward trajectory of Sunny's life from a modest childhood in 1920's Los Angeles to the heights of social success in the unforgiving world of Café Society to her murder.

When I was younger, shortly after my father died, my mother bought me a t-shirt that I loved and wore till it was worn out. On the shirt there was an image of a man, strapped into an electric chair, holding pieces of bread in each hand. A sign above him read, "Making the best of a bad situation." That statement became a mantra I held onto in the early years after my father's death. It still guides my personal philosophy---humor is key to survival. Particularly a type of humor that celebrates the fact that "shit happens", while highlighting and delighting in the irrational: who is the doomed man going to give the toast to once he is dead?

It is difficult to say that anything will be proven in this thesis of mine. I think of it more as an account of some things that happened in my artwork over the course of graduate school and my earlier development as an artist. Some influences are listed, but certainly not all of them. Likewise, the work that is mentioned in this paper represents a sampling rather than an in-depth survey. I don't have any tables or charts.

In the tradition of academic satire, Lady Lazarus is the fictional biography of the daughter of American rock musicians. In her late teens she rises to fame as confessional poet, who, despite only publishing one collection of poems during her brief life, becomes an overnight sensation. Author Andrew Altschul is satirizing academia’s need to be a part of popular culture and in doing so, privileges the ability to use controversy and conventional beauty to sell books as opposed to creating quality art. By focusing on how the author uses Hans Robert Jauss’ horizons of expectations, unreliable narrators, anecdotes in biography and the economics of fame as a deciding factor in academia, the author has created a dense and punitive opinion of academia’s inclusion of popular culture into its world.

Thesis advisor: Stephen Pfohl / This work inquires about the subjectivity construction individuals perform in our contemporary media culture. It examines the structure of believing that can be inferred from the narrative elaboration of beliefs exerted in social conversations when pop-media related to spirituality or transcendency are used as inputs for conversation. For this purpose, I investigate the consumption of three films that triggered for their audiences intense controversies that included topics belonging to the blurry crossroad where spirituality, science, and religion intersect: What The Bleep do We (k)now!? (USA 2004), The Da Vinci Code (USA 2006), and The Passion of the Christ (USA 2004). My approach departs from the sociology of spirituality perspective, and draws on some insights developed by ritual studies, sociology of religion, social psychoanalysis, consumer studies, and visual studies. Based on a multi-method strategy of inquiry, formal film analysis, focus and discussion groups, and interview data collected from the audience, this dissertation finds that the burgeoning of a media driven popular culture spirituality in Mexico is creating a wave of Pop-Esotericism. As a rational narrative with consumption and conversational drives, Pop-Esotericism is not only a resonant media-reference, but also constitutes a pre-text in the construction of ephemeral and collective conversational spaces wherein the belief system is engaged and refurnished. To give a full account on the pop-esoteric phenomenon and on overall contemporary belief systems, I propose a theoretical model aimed to uncover the dynamics and strategies we engage to articulate spirituality, identity, and reality in our current global media context. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Sociology.

Esta investigação tem como objetivo central discutir aspectos da historiografia da música popular brasileira na segunda metade do século XX, por meio da trajetória de instituições públicas e privadas voltadas à preservação da memória e ao estímulo e defesa da música popular. O engajamento na luta contra sua descaracterização ganhou força à medida que crescia a penetração da cultura estrangeira através dos meios de comunicação. O processo de institucionalização da história da música teve início com a fundação do Museu da Imagem e do Som do Rio de Janeiro (MIS-RJ), em 1965, a partir da aquisição de um vasto arquivo organizado pelo radialista Almirante nas décadas anteriores. A partir do MIS-RJ, um grupo de especialistas no tema passou a se reunir sob a guarda de um órgão público para propor medidas de proteção e zelo com relação a memória musical. Em 1975, a Fundação Nacional de Artes (Funarte) iniciou seus trabalhos com objetivo de preservar e estimular o elemento nacional na cultura brasileira. Em seus quadros, foi criada a Divisão de Música Popular, responsável pela execução de programas de estímulo à memória da música, como o Projeto Pixinguinha e o Projeto Lúcio Rangel de Monografias. A Funarte também apoiou a criação da Associação dos Pesquisadores da MPB (APMPB), que teve papel relevante, durante a década de 70, ao reunir diversos estudiosos da música popular para refletir seus problemas e enviar proposições ao governo federal. Essa ampliação também foi realizada pela coleção História da Música Popular Brasileira, da Editora Abril, que se tornou importante referência no processo de consolidação da memória da música popular. Ao lançar fascículos que acompanhavam discos, críticas e biografias de nomes da música brasileira, a coletânea não só estimulou a música, mas também alimentou as bases de acervos dedicados ao tema. Ao refletir sobre a trajetória destas instituições, essa investigação busca compreender em sua dimensão histórica a construção de uma narrativa historiográfica que, alicerçada em instituições do Estado ou privadas, passou a ser lida como a história oficial da música popular brasileira. / The main objective of this research is the discussion of the historiography issues of Brazilia n popular music in the late 20th century, by means of the trajectory of public and private institutions focused on the memory preservation and on the stimulus and defense of popular music. The engagement in the struggle against its decharacterization gained strength as the foreign culture penetration grew through the media. The music history institutionalizing process began with the creation of the Museum of Image and Sound of Rio de Janeiro (MIS-RJ) in 1965, by the acquisition of a vast organized archive by the broadcaster Almirante in the previous decades. Since MIS-RJ, a group of experts in the theme started to meet under the protection of a public department which proposed protection actions and zeal in relation to the musica l memory. In 1975, the National Foundation of Arts (Funarte) began its works aiming to preserve and to stimulate the national element in the Brazilian culture. The Popular Music Division was created in the Funarte structure, responsible for the execution of music memory stimula t ion programs, as the Projeto Pixinguinha and the Projeto Lúcio Rangel de Monografias. Funarte also supported the creation of the MPB (Brazilian Popular Music) Researchers Association which had an important role at the 1970s, gathering several popular music experts to reflect their own problems and send proposals to the federal government. This expansion was also made by the collection História da Música Popular Brasileira, edited by Abril, which became reference in the popular music memory consolidation. Launching issues including discs, criticisms and biography of Brazilian music musicians, the collection not only stimulated the music, but also fed the basis of collections dedicated to the theme. Reflecting over this trajectory, this investigation aims to understand the construction of an historiographic narrative concerning its historical dimension that based in the private or state institutions started to be read as the official history of Brazilian popular music.

There is little information about mixing music for 9.1 surround, and the information available are mostly for classical music and the use of ambience in the height channels. The production methods for pop music differs from classical music and the productions does not have to sound realistic. In this study, a solo pop guitar was recorded and placed in the center channel. A 9.1 surround playback environment was created and two short delays were added to increase the perceived width of the guitar and shifted between the front L,R speakers, the back L,R, the front height L,R and back height L,R. A listening test was conducted where subjects compared how they perceived the different delay positions. The results showed that the positions were perceived very differently and depends on the listener, although some tendencies were found. The front position was perceived as broader and had were generally rated highest. The front height position was also described as broad but also bright and distinctive. The back position was generally rated lowest and perceived as thin and dull. The back-height position was perceived as dull and to have more bass.