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Showing posts with label University. Show all posts
Showing posts with label University. Show all posts

Monday, September 12, 2011

Film101 - Assignment #2 - Back To The Future



Through this two minute clip of Robert Zemeckis, Back to the Future there are many filmic elements used to keep them watching. The Mise-en-Scene elements of setting, staging, sound, colour and the use of the space mixed with cinematography, editing all add to the Audience expectations and build the suspense of the scene.

During this 2 minute sequence there are many Mise-en-Scene elements for example setting, which is implied as a car park outside a convenience store of some nature, later on in the clip the audience are shown “J C Penny” (Back in Time Scene - Back to the Future Movie (1985) – HD, 2011) and are thus to confirm this suspicion they are also able to tell that it is a car park by the white lines that are very recognizable on many other car parks.  The Costume is also very clear in this scene; the persons in the van are dressed in terrorist costume identifying them in the mind of the viewer as potential people of evil and entice them to side with the other character that is depicted in the scene. The use of this type of character and costume is playing on the stereotyping tendencies of the audience. The costume of the other character depicted here is a boiler suit of some sort, maybe suggesting that he is working with a hazardous material, but due the length of the clip, it is never shown to the audience directly.

When ‘Marty’ First encounters the terrorists he is fearful for his life, which is shown by the image of him standing in the light with his eyes shut, almost willing for luck to be on his side, the music in the background is also building up hinting that something important is about to happen. He also looks back the motionless figure in on the ground and moves to assist them; however when both he and the audience hear the engine of the fan roar into life, he closes the door and makes to move drive off. What this does is builds up the suspense and gets the audience asking themselves questions, what has happened to the motionless figure or can ‘Marty’ escape.
Another aspect of sound that in the clip is the sound of bullets, the audience continually hear the sounds of a gun being fired, reminding them of the situation. During this time ‘Marty’ is also willing the car on, pushing it to try to reach the goal of 88 miles per hour. He finally manages to achieve this after the terrorist pulls out what appears to be a Rocket. ‘Marty’ urging of the car, entices the audience to also will the car on as he is the protagonist of the film.

With the scene taking place during the night, the vehicles being driven both have their headlights on, at the beginning of the clip, the lights from the terrorists van are used to illuminate the character ‘Marty’ to add to the suspense of the scene. While Marty is driving, his face is light up by the reflection of a light shining into the wing mirror. What this shows us is the sweat, from the stress of the position he is in, this is shown even more after the terrorists are shown as aiming an RPG at his car. While there is the use of Street lamps and headlights, natural light is not enough to illuminate as much of the scene area as needed, so the use of spotlights may have been used to illuminate this area for the director with the help of the available lighting.

The staging and movement in this scene includes a lot of driving. Although it begins with the character of Marty running then jumping into the car, the primary movement in this scene is based around driving, this is shown to us by the use of many different camera angles and edits, these camera angles and edits add to the suspense of the scene. For example, the cuts in the editing when Marty is starting the car shows the keys being turned, the gear being selected, then the accelerator pedal being applied, and with the addition of the tyres screeching into life at the end of this sequence the audience is able to tell that the car has been started and is ready to aid in the escape. The cuts in this scene are straight cuts, which are all done to achieve continuity editing. It cuts from one aspect of the scene into another aspect in the same scene.

The Editing in this scene is done to create the illusion of ‘real time’ where the filming may have taken place over many hours. This condensing of film is achieved by using the many different cuts that are in the clip.  The effect of this is to build the suspense, the cuts between the Terrorists and ‘Marty’ adds to their conflict and builds the audience expectations. As the pace of the edits get faster the audience is drawn in by the increasing music up until ‘Marty’ finally hits 88 Miles per hour and travels back in time when the music reaches its climax and the sounds of its time travel takes over.

This scene utilizes screen space to keep the audience guessing as to how close the vehicles are from each other at any one point, as well as keeping the audience guessing as to how much room each of the vehicles has to work with for example, when ‘Marty’ first drives off, the Van is unseen apart from the few seconds where we see it finally come to life and begin to move off. However, this is followed by a cut into the car with ‘Marty’. While the audience can guess that the van is heading towards him, we are not directly shown this until ‘Marty’ begins to drive himself. At which point there is another cut and the camera uses a crane shot and pans out so we can see the van approaching with the ‘Terrorists’

There is only a few spoken words in this sequence, at the beginning of the clip the ‘Terrorists’ are clearly identified as foreign by the language used when the gun jams. This helps the audience identify the threat to ‘Marty’ and also amplifies the frustration at the gun jamming therefore allowing ‘Marty’ to escape as they have reverted to using the natural language. During this period the music the audience can hear, Non-diegetic music holds to one single note played continuously which is used in enticing the audience to hold their breath and hope for the best situation for the protagonist.  

Being only a two minute clip, there is slight hints at a motif for the movie. For example, The Car, which plays a pivotal point through the clip, as it is the entity in which ‘Marty’ travels back in time, which is shown by the date board which flashes the date of ‘November 5, 1955”, by showing this the director is giving the audience the clues needed for them to conclude that after the bright lights and arriving in the field, that he has indeed travelled back in time. Once back in time the audience can hear the sounds of a car bumping over grass and no longer the smooth tar Mac, which is another indication that he has travelled back in time, this change is also clearly visible through the windscreen also when shown to us in the long shot later in the clip. The car also hits a scarecrow causing ‘Marty’ to yell and turn the car which then causes him to drive into a barn like building. Through this scene the colour blue, which is another hint at a motif through continued use, is used partly to signify the sadness ‘Marty’ is feeling toward the person who the audience sees laying facedown. Also, it is used when the car hits the target speed and travel back in time it illuminates the whole car. While being a hint at a motif, its continued use before this, in the shading of the shots and the lighting that illuminates the face of ‘Marty’ on occasion, could be an attempt at foreshadowing this moment. The sound of his yelling is muffled as a hazmat suit covers his head after a nasty bump, proving to the audience that what they are hearing and seeing is taking place at the same time, after which the sounds of the car are also muffled when he drives through the doors of the barn.

As the car crashes or comes to a stop in the building, which the audience is able to see as a far shot but never close up, there is a crash and the sounds of wood snapping and breaking, then from what aooears to be a hole in the roof there is dust or smoke emanating. The use of this far shot and the sound leads the audience to imagine that the car has been crashed and wonder if after all the trouble of getting away, that it might have all been in vain. The use of the far shot here keeps the audience guessing as to what actually happened in the barn.

The first camera shot of the scene is a pan shot while ‘Marty’ runs across the van, this makes the audience follow his vision. From this shot is cuts into a mid close up of ‘Marty’ then in a shot reverse shot action it switches between him and the ‘terrorist’, what the use of this shot does is shows the emotion that both parties are feeling about the situation they find themselves in before cutting back to the ‘terrorist’ clearly agitated that the gun has jammed. From this it cuts to a shot of ‘Marty’ diving into his car, showing the urgency to which he is trying to get away. It then cuts into another shot reverse shot, between ‘Marty’, the unknown figure laying face down and the ‘terrorist’ with the time between these individual shots speeding up to add to the suspense and increase the heart rates of the audience. During the car chase sequence there is different shot types used, with the first a tracking shot taken in front of the vehicles, switching to the perspective of each person involved to show what they are doing, getting the audience involved. All of these shots follow the 180 degree rule allowing the audience to keep up with the unseen movements, for example, that the van is always on one side of the car during the chase.

The use of the different filmic elements in this scene of Back to the Future, work together to add to the audiences experience of watching the film, this is achieved by using, mise-en-scene, cinematography and editing together to created a scene high in energy and high on emotion. In doing this the Director has created a scene where the audience find themselves willing the protagonist on to his escape and when he finally achieves it they can see their expectations fulfilled and can move onto the next scene of the film and once again build up these expectations from that scene and from the movie as a whole.  
Works Cited
Back in Time Scene - Back to the Future Movie (1985) – HD. YouTube. May 26, 2011 <http://www.youtube.com/watch?v=KPeHFDxKUP4&feature=relmfu> 

Sunday, June 19, 2011

MDIA 101 Final two essays.


Essay #1 Video - Essay 1
Commoditisation is “the process of producing something predominantly in terms of its exchangeability” (Schirato). An example of this is taking an ‘inalien’ idea, like childhood or freedom, to then use them to sell or advertise a product. This is shown in the ‘Air New Zealand’ advertisement featuring the young female (Air New Zealand – November 9, 2009).
This advert draws on categories of childhood, freedom and peace, all previously ‘inalien’ categories that Air New Zealand has used to promote their company. ‘Inalien’ is defined by Schirato as something that is “intrinsic to the community and not subject to the market” (Schirato). However, the ad depicts a young pacific island or Maori female standing on a picturesque beach holding a stick bearing the colours of Air New Zealand as free flowing ribbons. She is then seen traveling through parts of the world, things which are part of the ‘inalien’ categories of childhood, peace and national identity.
Throughout the advert Air New Zealand is using the female to represent an aircraft which is traveling all around the globe visiting sharing New Zealand culture with the places she visits, For example the Hongi with the little boy as well as teaching the dance to the children. By showing this in the advert Air New Zealand is selling us the idea of childhood to advertise the company which displays the use of ‘commoditisation’. National Identity is also sold to us when the ‘perfect’ image of New Zealand is represented, for example when the cameras pans over a green lush waterfall, or while the girl is running through the forest. The music playing in the background, Pokarekare Ana is also advertising national identity as it is a song written in Maori, the native language of New Zealand.
By showing her running through a built up area in bare feet, the advert also draws on ‘freedom’, as it displays the girl as a ‘free spirit’ with a ‘carefree’ attitude. Towards the end when the voice over announces that “No matter what part of the world we see, the world sees a part of New Zealand” indicates that Air New Zealand is also using national identity to advertise their company. Both of these once again are indications of a company using ‘Inalien’ categories to sell their company to us (Air New Zealand – November 9, 2009).
By doing showing these things in their advert Air New Zealand has displayed the use of commoditisation in the advert, as they have advertised ‘national identity’ by appealing to New Zealanders, they have advertised ‘childhood’ by showing a young pacific island female as a representation of an  Aircraft. She is also shown as a representation of an aircraft while running through the built up cities.
What this advert shows us is ‘commoditisation’ a company has used the ‘inalien’ categories of childhood, freedom and national identity to promote their company. This is shown in many ways throughout the advert, the images portraying the young Maori female, the music and the voice overs.


Works Cited


Air New Zealand Advert. YouTube. Web Video. November 9, 2007. <http://www.youtube.com/watch?v=INBbO7Ch7xo&feature=player_embedded>


Schirato, Tony. Understanding Sports Culture. Los Angeles: Sage, 2007.


  

The recent royal wedding of Prince William and Catherine Middleton exhibits many examples of subjectivity in relation to the nation state. New Zealand also holds some qualities of a nation state, through the use of enforcing laws to the entire nation. It also conforms to the Monarch state by having a governor general.
Subjectivity is “how humans are made subjects in relation to culture, place and power, subjectivity … relies on the forms of discipline, validation and authorisation in the specific cultural fields to which the subject belongs” (Schirato, Buettner and Jutel). Subjectivity is produced by the nation state in many ways, for instance creating laws. The laws set by the governing body of New Zealand are a prime example of how people are created as subjects by the ‘nation state’. If a person breaks the law they are likely to be disciplined. These laws are set to provide the ‘subjects’ a better style of life and for those people to live in safety.
Culture also can define a person as a subject, for culture to do this, the subject must identify with that culture. For instance, a subject of the monarch has to identify themselves with the monarchy in the country they reside. A recent example of this was the royal wedding of Prince William and Catherine Middleton. This wedding was billed to use a romantic story between a royal individual and a ‘commoner’ which is a modern subjectivity. While most were not allowed to attend the actual ceremony, an honour reserved for celebrities and foreign dignitaries, thousands lined the streets to catch a glimpse of the pair and millions more watched around the world (The Wedding of Prince William and Catherine Middleton – April 29, 2011).
But throughout this happy event and during the lead up, there is evidence that the nation state has control of the overall event. Only inviting a select few, a high security presence as well as barriers to stop the crowds from causing a scene, this evidence proves that even though the UK has a democratically elected government it is still under the power of the monarchy and still is still party to a nation state (The Wedding of Prince William and Catherine Middleton – April 29, 2011).
New Zealand’s use of a governor general who is the personal representative of the head of state, Queen Elizabeth the Second (Govt.nz), is an example of a country being subject to a nation state, in this case, the monarchy. The role of the governor general is to represent the Queen in a nation where the “government rules but the sovereign reigns” (The Governor-General).
Subjectivity is produced by the nation state in many ways, for example the Royal wedding displayed many of these forms of production, with the millions of people who watched the wedding, but the select few celebrities and foreign dignitaries who actually attended the royal ceremony. The evidence that New Zealand is a subject of the nation state is the laws set by its government, as well as the Governor-General who represents the head of State.




Works Cited


Debord, Guy. The Society of the Spectacle. New York: Zone Books, 2006.
Govt.nz. Nau Mai, Haere Mai. Welcome to the website of the Governor-General of New Zealand. 1 January 2011. 1st June 2011 <http://www.gg.govt.nz/>.
Schirato, Tony, et al. Understanding Media Studies. Melbourne: Oxford University Press, 2010.
The Governor-General. The Role of the Governor-General. 1 January 2011. 1 June 2011 <http://www.gg.govt.nz/role>.
The Wedding of Prince William and Catherine Middleton. YouTube. Web Video. April 29, 2011. <http://www.youtube.com/user/theroyalchannel#p/u/15/schQZY3QjCw>

Sunday, June 12, 2011

Final Media Studies Assignment.


YOUTH CULTURE

Youth Culture and the subcultures it spawns all demonstrate different ideologies, for instance, the ‘anarcho-punks’ are motivated by music, and an ideology that rejects institution. Where-as ‘Goths” are motivated by an anti-consumerist but peaceful ideology in stark contrast to the ‘neo-Nazis’ who are motivated by the ideology that people of colour are less than those who are white.
Ideology, as defined by Schirato, “disposes people to see and act in certain ways” It can also produce meanings that are “naturalized or universalized” (Schirato, Buettner and Jutel). Youth cultures and the subculture spawned by it are motivated by different ideologies. In his article Richard Griffiths examines the effects these ideologies play on the wardrobes of these subcultures (Griffiths,). His description of ‘anarcho-punks and goths’ reveals that the media portrayal of these subcultures can also be twisted from the actual ideology of the subcultures.
The punk ideology is believed to have started in the late 1960’s in either London or New York, on the back of music by the ‘Sex Pistols and the Ramones’ and is believed to have died out towards the end of the 1970’s. However the ‘Goth’ ideology is believed to have started in England in the late 1980’s spawning from the ‘gothic-rock’ music of the time by ‘Bauhaus and the Cure’ and is still accepted as being an alive ideology (Wilson). The ‘neo-Nazi’ ideology has spawned from Adolf Hitler’s Nazi party of Germany in the 1940’s and on the back of the fascist, racist and anti-semiotic ideology (Bailer-Galanda and Neugebauer).
For each subculture that is present in the youth culture of New Zealand there is an ideology behind it. Griffiths explains that buried in the ‘anarcho-punks’ image of patches, symbols slogans and images as well as spikes, studs, chains and belts, is “multiple references to bands and anarchist philosophy which … strongly rejects institutional structures such as the state of government” (Griffiths, Wicked Wardrobes: Youth and fashion in Aotearoa New Zealand.). What this image demonstrates is that ‘anarcho-punks’ are motivated by an ideology which is on of anti-government. He also describes how ‘anarcho-punks’ view uncleanliness, as in personal hygiene or dirty clothes as a way of resisting stereotypes and going against consumerism.
Ideologies can also be warped and presented differently by the media. For example, following the ‘Columbine school shootings” in 1999 the media portrayed ‘Goths’ as having an ideology that revolved simply around death, violence, murder and Nazism an ideology that would have been more suited to ‘Neo-Nazi’s’, however, because the perpetrators adorned the clothing of the ‘gothic’ subculture they were allied with the same ideology. Where-as ‘Goths’ who associated with the gothic ideology before the shootings claimed to be more peaceful and anti-violence and they argued that the perpetrators had simply adorned the clothing of the ‘gothic’ subculture (Griffiths).
In an interview with self-proclaimed ‘Goth’ “Ewan” stated that the gothic wardrobe where males wear make-up, threatens the socially accepted boundaries of the gender “image and role” (242). Which demonstrates that a dominant ideology behind the male ‘Goths’ is one that wants to stand out and push the boundaries that are set, and adhered to, by what is considered to be the ‘social norms’.
‘Neo-Nazi’s’ are motivated by a unified dislike for people who are of ‘colour’ and ‘white power’ as well as “extreme nationalism” (Vogelsang and Larsen). Neo-Nazi’s are also motivated by the want to reproduce the ‘Nazi’ party ideology or a variation there of, which had been banned in 1945 (Bailer-Galanda and Neugebauer). The wardrobe of ‘neo-Nazi’s’ often if one that promotes the Nazi ideology, incorporating ‘Nazi’ symbols such as the ‘swastika’, the ‘Parteiadler’ as well as SS symbols such as the SS bolts and the death heads, often used to promote an anti-Semite (Anti-Jew) ideology which is one that is mimicking the ideology of Adolf Hitler and his Nazi party (Bailer-Galanda and Neugebauer).
What this shows is that for each different subculture in recent and past youth culture there is a different ideology behind it, that has appealed to the youth of its time. Whether it’s the ‘Anarcho-punks’ rejecting institution, ‘Goths’ pushing the boundaries of gender and image and rebelling against the consumerist society or the ‘neo-Nazi’s’ and their fascist, racist and anti-Semite ideologies drawn from the Nazi party of Germany.

  


Works Cited

Bailer-Galanda, Brigitte and Wolfgang Neugebauer. "Incorrigibly Right. Right-Wing Extremists, "Revisionists" and Anti-Semites." Austrian Politics Today (1996): 5-21.
Griffiths, Richard. "Wicked Wardrobes: Youth and fashion in Aotearoa New Zealand." Cultural Studies in Aotearoa New Zealand: Identity, Space and Place. (2004): 299-250.
—. "Wicked Wardrobes: Youth and Fashion in Aotearoa New Zealand." Cultural Studies in Aotearoa New Zealand, Space and Place (2004): 229-250.
Schirato, Tony, et al. Understanding Media Studies. Melbourne: Oxford University Press, 2010.
Vogelsang, Peter and Brian B M Larsen. Neo-Nazism. 1 January 2002. 1st June 2011 <http://www.holocaust-education.dk/eftertid/nynazisme.asp>.
Wilson, Cinatra. You Just Can’t Kill It. 17 September September 17, 2008. 1 June 2011 <http://www.nytimes.com/2008/09/18/fashion/18GOTH.html>.
  
 DIGITAL CULTURE
Social network sites and internet forums help their users to users create a self-identity of their choosing. Users of these social network sites and forums can upload photos, moderate the people who can see their information and also join groups of people who share the same identity and interests on online forums.
Identity as defined by Shuker is “the cultural description of individuals (Self or others)” (Shuker). However, with the digital culture of today social network sites and internet forum users are able to create a ‘self-identity’ that may not represent their real life identity. Users can then use their assumed identity to act in a way that may differ to that of the real life version of the identity.
Users on social network sites such as Facebook, MySpace, Bebo and Twitter can create an identity which does not specifically represent them. Unlike in real life where somebody who is applying for a passport or a drivers licence one or more proof of identity is needed, however, social network sites do not require this level of information. An identity can be created simply by a user supplying a valid email and some basic information which, apart from the email, is not checked to see if it is accurate (Facebook.com). Users can also create more than one profile as long as they have a valid email, users can also create a profile in any name they choose, which may not necessarily correspond with the real life identity (Facebook.com) (Myspace.com) (Bebo.com) (twitter.com).
Users on social network sites are not limited to what they can broadcast or how it is broadcast. It is because of this that the users can portray any image wanted. Social network users can broadcast their ideas, images, work and countless other things to the people ‘following’ them or the ‘friends’ they have (Dorsey, Glass and Williams). However, unless the privacy settings are changed to limit access to the profile of a user a passer-by can view the entire profile (Facebook.com). Users can also choose what information to add to the webpage, with social networks allowing it’s users to add their favourite books, movies, music and people. However, social network sites allow advertisers to display relevant information to a user corresponding with this information.
The photos put onto these social network sites can also allow users to portray a self-identity of their choosing; Facebook has an ability to ‘tag’ people in photos, however the user has the ability to remove these ‘tags’, by removing these ‘tags’ the user can adhere to their desired image. Social network sites that allow its users to upload their own ‘profile’ photos in turn allow the users to convey an image of any quality to produce any image desired. The photos usually found on social network sites such as the photo sharing website Flickr have shifted from “special and rarefied moments” to pictures of social gatherings, parties and Susan Murray identifies these as “one’s discovery of and framing of the small and mundane” (Murray). Murray’s use of the words “small and mundane” is a way of defining the change from developed photo’s placed in photo albums, to digital photos uploaded to every corner of the internet (Flickr).  
Digital culture also allows its users to broadcast to only a select few. Allowing them to have a select few ‘friends’ that can see what they broadcast. This helps the user to create an identity of their choosing.  On social network sites a user can choose to have 50 ‘friends’ or 500 as well as choosing who to broadcast to out of these ‘friends’ they have (Facebook.com). By choosing these friends the user is choosing to only interact with a few people, and with a click of a mouse, decline others.
Internet forums allow users to converse and post with people who share the same interests; this also allows the users to create a self-identity within the forums thus letting them interact with people who share the same basic self-identity. For example, online game forums are created with one goal in mind, to give its users a place to talk about the game or organise groups these forums are chosen in the knowledge that the users are there because of the shared interest. For example, the users of the internet forum Team Quitter.com gather because of the shared interest in a particular game (TeamQuitter.com).
Digital culture allows its users to create self-identities that do not always correspond to their real life identities. This is accomplished by uploading photos, moderating the people who can see what is being broadcast, allowing the users to broadcast with small restrictions and online forums give users the chance to broadcast and interact with people who share the same ‘identity’ by gathering groups of like-minded people together.





Works Cited

Bebo.com. Bebo. 1 July 2005. 31 May 2001 <www.bebo.com>.
Dorsey, Jack, et al. Twitter.com. 15th July 2006. 31 May 2011 <www.twitter.com>.
Facebook.com. Facebook. Febuary 4 2004. 27 May 2011 <www.Facebook.com>.
—. Facebook:Privacy. 1 January 2011. 31st May 2011 <http://www.facebook.com/policy.php>.
Flickr. Flickr. 1 Febuary 2004. 31st May 2011 <www.Flickr.com>.
Murray, Susan. "Digital Images, Photo-Sharing, and Out Shifting Notions of Everyday Aesthetics." Journal Of Visual Culture 7.2 (2008): 147-163.
Myspace.com. Myspace. 1 August 2003. 31 May 2011 <www.myspace.com>.
Shuker, Roy. Popular Music: The Key Concepts. 2nd ed. London: Routledge, 2005. Print. Popular Music: The Key Concepts. 2nd. London: Routledge, 2005.
TeamQuitter.com. Team Quitter. 1 January 2006. 28 May 2011 <http://www.teamquitter.com/phpBB2/index.php>.
twitter.com. Twitter. 15 July 2006. 31 May 2011 <www.Twitter.com>.

Thursday, February 10, 2011

Final Essay Draft - Freegans - Freeing the world or Freeloaders.

Freegans – Freeing the world or Freeloaders.
What is the freegan movement about?

Freegans and their movement freeganism is done by using the methods of dumpster diving, curb shopping, freecyling and freemarkets using these methods freegans have also been labelled scavengers. While being criticized for removing resources from those that need it the most, freeganism is a way of protesting the economic system in the world for example consumerism and how it effects people.
                
According to a New York Times journalist the word freegan is a joining of the words “free” and “vegan” (Kurutz, 2007). Freegans, for the most part, are people who find different ways of living to protest against the worldwide economy and also to limit their consumption of resources, they also adopt shared goal against what they call  “A society based on materialism” as well as trying to encourage people to  live life with goodness and decency (Freegan.info, 2008). While the word vegan is part of the term “Freegan” freegans are not bound to the vegan diet meaning anything they do recover they can eat (Thomas, 2010).

Recovering goods that are thrown away into rubbish bins and dumpsters has led to freegans often being called “Dumpster Divers” (Freegan.info, 2008). There are also other common practices employed by freegans, for example co-operative living, which is where people live together in the same residence and share the expenses and duties. Other examples are “freecycling”, which is when one individual passes an unneeded item onto somebody who has use for it (Freecycle.net, 2011), “curb shopping” which can refer to anyone who has picked up an item from the roadside and has put it to use (Curb Shopping, 2008). Curb shopping is very common at the end of University and college trimesters, when many students find it cheaper or more efficient to leave things behind rather than take them home with them. Freegans have also created markets called “Freemarkets”, when people to swap or trade their items that no longer have use to them, but may have uses for others (Freegan.info, 2008). This practice also happens at “freestores” and on “Freecycle” (Freecycle.net, 2011).

Freegans claim that there is a difference to what they do, opposed to being a scavenger. However, a scavenger as defined by Google dictionary, is somebody who “who searches for and collects discarded items” (Google Dictionary, 2011). While freegans employ this technique and fill this definition they state that due to the “throwaway culture” (Freegan.info, 2008) we live in, they are merely reducing the garbage pollution on the world. The New York Times tells us that a scavenger is merely stitching a life from the scraps of others” which includes rummaging through the landfills for scraps of food to survive this is common in third world countries (Kohut, 2010).

Freegans are often criticised for removing resources such as food, clothes and shelter that could be used to by poor or homeless people. There have also been claims that some freegans advocate shoplifting and employee theft, a claim they defend by saying it is okay to take their items because they are taking your time and energy (Freegan.info, 2008). They also combat this claim by saying that it is more a “direct attack on the store selling the goods, not the produce … and to always let your conscience be your guide” (Freegan.info, 2008). Vegans, part of the freegan name, criticise freegans for it being only a label or pretension not an actual diet (Word IQ, 2010). 

While some consider dumpsters to be dirty, freegans use them to find what can be a pile of endless resources. Dumpster diving can provide meals, entertainment and a way of helping to reduce waste, thus making people feel better about themselves and the community they are residing in (Corbett, 2010). As Dumpster diving can be a messy and smelly procedure there are certain etiquettes put in place to make the process more hygiene friendly. For example, it is advised that people partaking in dumpster diving wear gloves and old clothing, clean up after they have finished,  do not cross fences or “no trespassing” signs to reach dumpsters, leave confidential records and you only take what you can or will use so there is more for others (Rush, 2006). Curb shopping also has an etiquette, check the local laws to see if it is legal, wear gloves and old clothing and only take what you can use and if you are unsure as to whether something is trash or not, just knock on the door and ask politely (Huffstetler, 2008).

Although the law about dumpster diving is vague it can be in some countries against the law. Theft, as defined by the United Kingdom’s 1968 theft act, is dishonestly obtaining property that belongs to another person (Parliament of the United Kingdom, 1968). Freegans however, state that because the items are abandoned by their owner and no longer hold value to them, it is no longer theft (Thomas, 2010). Abandonment is described in one article, as one person leaving possession of an item and having no intention of putting another item in its place (Pollock & Wright, 1888). Because reclaiming items through dumpster diving or curb shopping does not include money changing hands and a legal transaction does not take place questions over the ownership can arise (Thomas, 2010). However, when a dumpster is near to a “no trespassing” sign or fence you can be arrested (Freegan.info, 2008).

The most common area for “dumpster diving” is in the bins of retail stores, supermarkets and restaurants. In the United Kingdom it is estimated, that in 2005, 17 million tonnes of food was dumped by the larger supermarket chains, this is because it is cheaper and easier to dispose of it rather than donate it  (Buzby, 2009). Food is often wasted when it is, out of shape, bruised, dented, out of date, past its sell by date or even when food is merely surplus (Martin, 2008). There have been cases of restaurants and supermarkets pouring bleach into the waste to stop it being obtained and used without purchase (Shantz, 2005). It is this wasted food that freegans say could help feed the poor and hungry (Freegan.info, 2008). According to the World Hunger Education Service as of 2010 there are 925 million hungry people around the world with 578 million in the Asia – Pacific region alone (2010). It is estimated that each year, 5.4 million tonnes of food, that is still edible, is thrown away in British households (Skidelsky, 2009). Freegans challenge the fact that the basics of life food, clothing and shelter are being wasted when it should be a basic human right for everyone (Freegan.info, 2008). Since 1974, the food waste produced in America alone has increased by 50 percent and that approximately 40 percent of all food produced is wasted (Humphries, 2010).

According to one freegan article we live in a world where people are only out to create profit and that people are influenced by advertising telling them to replace goods that might be working fine with new items (Freegan.info, 2008). This is called “consumerism”, freegans say that almost every product we buy has a hidden cost abuse of all living things and the planet itself, and that foraging and “dumpster diving” avoids being wasteful consumers. The freegan movement is also to “politically challenge the injustice of allowing vital resources to be wasted” (Freegan.info, 2008). Freegans also help reduce the waste in the many landfills and incinerators by finding new life for used goods. Shantz tells us that consumerism encourages the poor and working people’s earnings to be distributed upward to corporations and that “dumpster divers” are looking to stem the upward flow of this income (Shantz, 2005).

There are few materials opposing the freegans and their movement, and those that are available did not hold the required substance to be used in this text. However, whenever people think of going through bins for food they usually think of the health risks that come with it as dumpsters are not the most user friendly environment. Many would normally find it difficult to understand why people would eat food that came from them. However, through this essay it has been shown that there is much more to being a freegan than just eating out of bins. For example, squatting is considered by most to be a disrespectful way of living but it is advocated and even encouraged by the freegan movement. While many squatters ruin the residence they live in freegans will try revamping the residence or even attempt to turn it into a community centre (Freegan.info, 2008). Freegans also argue that because things like food, shelter and clothing are basic human necessities we should not have to pay for them.

 The freegan movement is one that also one day hopes to make itself redundant. As it’s over all goal is to reduce the waste the world produces, by doing this they remove their own way of life, having no waste thrown away means they can no longer reclaim it and put it to new use. It remains to be seen if this will happen and what will happen to the freegan movement if and when it does, will the future allow freegans to reach their goal they merge back into a consumerism way of life? Would there be any options left open to them? Or would everything have become free? All this remains to be seen as it is difficult to stipulate what the future holds for freegans.

The freegan movement is one that is that is in protest of the world’s economic system and the waste the world produces. It is through practices like dumpster diving and curb shopping that they reclaim items they say are fine. If they do not use them these items get distributed to others on web pages such as freecylce or at freemarkets. While questions may arise about the legality of these practices freegans have found ways around them and have even put etiquettes in place to make it easier. It is the author’s belief that over the coming years, with the steady increase in the price of food, shelter and clothing freegans will gain more support and grow eventually reaching their goal, a world where people are not driven by profit and consumerism.

Word Count - 1702

                                                Reference List




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