This book investigates the pictorial figurations, aesthetic styles and visual tactics through which visual art and popular culture attempt to appeal to "all of us". One key figure these practices bring into play-the "everybody" (which stands for "all of us" and is sometimes a "new man" or a "new woman")-is discussed in an interdisciplinary way involving scholars from several European countries. A key aspect is how popularisation and communication practices-which can assume populist forms-operate in contemporary democracies and where their genealogies lie. A second focus is on the ambivalences of attraction, i.e. on the ways in which visual creations can evoke desire as well as hatred.

"The Cinema Makers" investigates how cinema spectators in southeastern and central European cities became cinema makers through such practices as squatting in existing cinema spaces, organizing cinema "events," writing about film, and making films themselves. Drawing on a corpus of interviews with cinema activists in Germany, Austria, and the former Yugoslavia, Anna Schober compares the activities and artistic productions they staged in cities such as Vienna, Cologne, Munich, Berlin, Hamburg, Ljubljana, Belgrade, Novi Sad, Subotica, Zagreb, and Sarajevo. The resulting study illuminates the differences and similarities in the development of political culture--and cinema's role in that development--in European countries with pluralist-democratic, one-party socialist, and post-socialist traditions.

This book investigates the pictorial figurations, aesthetic styles and visual tactics through which visual art and popular culture attempt to appeal to "all of us". One key figure these practices bring into play-the "everybody" (which stands for "all of us" and is sometimes a "new man" or a "new woman")-is discussed in an interdisciplinary way involving scholars from several European countries. A key aspect is how popularisation and communication practices-which can assume populist forms-operate in contemporary democracies and where their genealogies lie. A second focus is on the ambivalences of attraction, i.e. on the ways in which visual creations can evoke desire as well as hatred.