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Visual culture is a philosophical and epistemological stance that acknowledges visuality as central to the constitution of the world. Visuality is the way in which certain ways of seeing the world are created, and how these creations are powerful because they affect “how we see, how we are able, allowed, or made to see” (Foster 1988, ix). Research on visual culture tends to revolve around at least three complex and wide-ranging concepts: representation, meaning, and culture. This complexity makes the as-yet-inchoate discipline diverse in its aims and eclectic in its methods, thus reflecting a radical interdisciplinarity. Visual culture, as a term, refers to both the visual aspects of culture and to visual culture as a scholarly discipline. Visual culture offers profound implications for understanding consumer culture.

Visual culture, as a discipline, highlights the fundamental importance of the image in cultural life. The pervasiveness and power of the image in Western culture means that it is a central way to represent issues in society—to the extent that Western intellectual thought in the late-twentieth century experienced a “pictorial turn,” where the image assumed a privileged status in its ability to reflect and communicate the world. Martin Jay describes this growing centrality of the visual to contemporary life as “ocularcentrism,” or “scopophilia,” where the practice of looking helps us make sense of the world.

Yet despite massive interest in visual culture and an abundance of theories on images, basic questions still animate researchers: What is an image? How does it work? Why is it powerful? This entry reviews the growth of visual culture studies and provides an overview of key questions of visuality, how they have influenced research, and what the future directions are for the field.

The Visual Turn

In the latter half of the twentieth century, social and cultural sciences combed the world for seemingly mundane images in people's lives that spoke in powerful and subtle ways about the often hidden values and tacit assumptions woven into societies, joining efforts in many disciplines to democratize and appropriate popular, everyday objects for scholarly attention. Advertising, pasta labels, popular TV shows, and children's homework all became untapped repositories of the tacit values, desires, and limits of a particular culture. Such an enterprise formed part of the so-called cultural turn in social sciences—a period of thinking that involved a shift in emphasis, methods, and research philosophy.

From this perspective, meaning was not just something that was found or discovered, but it was produced through the objects people bought, sold, made, used and preserved, collected, discarded, and, of course, saw. Such an insight had major implications for image research, as critically minded theorists began to move away from the image-appreciation domains of art history to methods that would show how images carefully assembled their meanings to act as ideological vehicles. At the same time, researchers in consumer behavior and cultural studies turned their attention to advertising images as representation, shifting focus on persuasion and effectiveness to meaning and cultural importance.

By the mid-1980s, researchers agreed that cultural objects were “multimodal”: they had a textual and a visual component. For example, a bus ticket has a text written on it, but it also has an important visual dimension—its color, its typography, its shape, its logo and images. Study commenced on the visual dimension of artifacts such as sculpture, architecture, advertising, film, product packaging, music video, painting, scientific maps, comic strips, and performance art. This research framework required new techniques to accommodate both the shift in research questions and the growing use of image technology.

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