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Popular culture often champions freedom as the fundamentally American way of life and celebrates the virtues of independence and self-reliance. But film and television have also explored the tension between freedom and other core values, such as order and political stability. What looks like healthy, productive, and creative freedom from one point of view may look like chaos, anarchy, and a source of destructive conflict from another. Film and television continually pose the question: Can Americans deal with their problems on their own, or must they rely on political elites to manage their lives? This book explores the ways television shows such as Star Trek, The X-Files, South Park, and Deadwood and films such as The Searchers, Mars Attacks!, and The Aviator have portrayed both top-down and bottom-up models of order. Drawing on John Locke, Adam Smith, Alexis de Tocqueville, and other proponents of freedom, the book contrasts the classical liberal vision of America—particularly its emphasis on the virtues of spontaneous order--with the Marxist understanding of the “culture industry” and the Hobbesian model of absolute state control. The book concludes with a discussion of the impact of 9/11 on film and television, and the new anxieties emerging in contemporary alien invasion narratives: the fear of a global technocracy that seeks to destroy the nuclear family, religious faith, local government, and other traditional bulwarks against the absolute state.

What is the American dream, and why has it proven so elusive for many people? By examining popular culture’s portrayal of the dark side of the American dream, this book seeks to answer these questions. Only when we see people fail in their pursuit of the American dream do we begin to understand its limitations and its inner contradictions. This book explores five representative examples of the American dream gone awry: (1) Huckleberry Finn; (2) the films of W. C. Fields; (3) the Godfather films;(4) Breaking Bad; and (5) The Walking Dead (and other “end-of-the-world” narratives). As these cases suggest, America, as the fresh-start nation, always threatens to become the land of the false start. America gives its people the freedom to reinvent themselves, but that easily turns into a license to imposture. The American ideal of the self-made man is shadowed by the specter of the con man, and the line between legitimate business and criminal activity sometimes becomes hard to draw clearly. Although the American dream is to achieve success in both family and business, the Godfather films and Breaking Bad show these goals tragically at odds. With its Hollywood endings, American popular culture is often thought to be naively optimistic; this book demonstrates that film and television creators have been capable of raising thoughtful questions about the validity and viability of the American dream, thus deepening our understanding of America itself.

While television has always played a role in recording and curating history, shaping cultural memory, and influencing public sentiment, the changing nature of the medium in the post-network era finds viewers experiencing and participating in this process in new ways. They skim through commercials, live tweet press conferences and award shows, and tune into reality shows to escape reality. This new era, defined by the heightened anxiety and fear ushered in by 9/11, has been documented by our media consumption, production, and reaction. In Small Screen, Big Feels, Melissa Ames asserts that TV has been instrumental in cultivating a shared memory of emotionally charged events unfolding in the United States since September 11, 2001. She analyzes specific shows and genres to illustrate the ways in which cultural fears are embedded into our entertainment in series such as The Walking Dead and Lost or critiqued through programs like The Daily Show. In the final section of the book, Ames provides three audience studies that showcase how viewers consume and circulate emotions in the post-network era: analyses of live tweets from Shonda Rhimes's drama, How to Get Away with Murder (2010--2020), ABC's reality franchises, The Bachelor (2002--present) and The Bachelorette (2003--present), and political coverage of the 2016 Presidential Debates. Though film has been closely studied through the lens of affect theory, little research has been done to apply the same methods to television. Engaging an impressively wide range of texts, genres, media, and formats, Ames offers a trenchant analysis of how televisual programming in the United States responded to and reinforced a cultural climate grounded in fear and anxiety.