In this dissertation, I build on contemporary theoretical perspectives to interpret characteristics of contemporary cowboy culture. Specifically, I target the image of the cowboy in relation to solidarity. I assume that contemporary cowboy culture is an illusion or simulacra of something, something maybe once authentic. Now, it is built around language games, illusion, image and many other postmodern phenomena. Even so, in this work I explore how postmodernism is useful, which many are hesitant to do. This is a new twist or at least an interesting study in contrast to the enlightenment project. I rely heavily on theoretical discussion, qualitative analysis, participant observation and interpretive interactionism to accomplish this study and engage this culture. I integrate this approach into the continuing question about progress and the relationship between postmodernism and modernism, which is characterized here by McDonaldization. I find contemporary society provides opportunities to celebrate the benefits and development of postmodern social bonding. As a result, postmodernism, characterized by chaos, contradiction, and especially illusion is found to actually create solidarity and allow for Jungian rebirth of something authentic.

Cowboy Christians examines the long history of cowboy Christianity in the American West, with a focus on the present-day cowboy church movement. Based on five years of historical and sociological fieldwork in cowboy Christian communities, this book draws on interviews with leaders of cowboy churches, traveling rodeo ministries, and chaplains who serve horse racing and bull riding communities, along with the author's first-hand experiences as a participant observer. Marie W. Dallam traces cowboy Christianity from the postbellum period into the twenty-first century, looking at religious life among cowboys on the range as well as its representation in popular imagery and the media. She examines the structure, theology, and perpetuation of the modern cowboy church, and speculates on future challenges the institution may face, such as the relegation of women to subordinate participant roles at a time of increasing gender equality in the larger society. She also explores the cowboy Christian proclivity for blending the secular and the sacred in leisure environments like arenas, racetracks, and rodeos. Dallam locates the modern cowboy church as a descendant of the muscular Christianity movement, the Jesus movement, and new paradigm church methodology. Cowboy Christians establishes the religious significance of the cowboy church movement, particularly relative to twenty-first-century evangelical Protestantism, and contributes to a deeper understanding of the unique Christianity of the American West.

This book applies Thorstein Veblen’s cultural theory to a qualitative study of the charro cowboy culture and community in Mexico. Drawing on Veblen’s arguments regarding cultural lag, the peaceable and the barbaric, predatory culture, vested interest, and pecuniary interest, it examines the comportment, clothing, mannerisms, and adherence to the norms that are unique to this subculture, while considering the cultural changes within race, class, and gender dynamics of this community in relation to mainstream Mexico. With close attention to the impact of business principles and standardization on the charro, leading to changes in practices and social interactions, the author considers generational differences and the tensions that exist between newer and older charros as a result of the developing emphasis on business. A close study of the nature of cultural adaptability and the persistence of inequality regardless of mainstream illusions of equality, this volume sheds new light on our understanding of what culture is rather than what culture does, while reintroducing the neglected ethnographic streak in Veblen’s work as an important methodological and theoretical tool in the interpretation of culture.

A colorful account of five centuries of cowboy culture details the life, history, customs, status, job, equipment, and more of the cowboy from sixteenth-century Spanish Mexico to the present.

These "New Westers", Johnson reveals, line-dance and two-step, listen to Garth Brooks and George Strait, drink beer from long-neck bottles, wear clothes ordered from Sheplers, watch rodeo on ESPN, play Wild West arcade games, eat fajitas and tacos in stuccoed Mexican cafes, collect Western art and Native American crafts, and vacation in and move to the West. "New Westers" rewrite the history and biography of the West. They reimagine the West in Cowboy sagas and poetry, Native American novels, Mexican-American drama, nature writing, revisionist films, eclectic visual artwork, and neo-traditional music. They flock to movies like Thelma and Louise, Unforgiven, and Dances with Wolves, watch mini-series like Lonesome Dove, and read bestsellers like The Crossing and All The Pretty Horses. "New Westers" are men and women who may or may not have ever hitched up a horse but who crave connection with the West. At the end of a century of urbanization, technological change, and cultural confusion, they seek a more natural home, a fuller and wider sense of place, and a deeper and more colorful personal identity. They also want to revive the dream of the mythic West - but on different terms. They overrun the Old West and yet strive to preserve it, raising troubling new concerns about the differences between the mythic and the real, between traditional and contemporary cultural influences.

The lives of American cowboys have been both real and mythic. This work explores cowboy music dress, humour, films and literature in sixteen essays and a bibliography. These essays demonstrate that the American cowboy is a knight of the road who, with a large hat, tall boots and a big gun, rode into legend and into the history books.

Now in paperback, Fredric Jameson’s most wide-ranging work seeks to crystalize a definition of ”postmodernism”. Jameson’s inquiry looks at the postmodern across a wide landscape, from “high” art to “low” from market ideology to architecture, from painting to “punk” film, from video art to literature.

Contemporary Cowboys: Reimagining an American Archetype in Popular Culture expands and develops an understanding of recent cultural shifts in representations of the American cowboy and “the West” as vital components of American identity and values. The chapters in this book examine they ways in which twenty-first century representations have updated the figure of the cowboy, considering not only traditionally analyzed sources, such as television, film, and literature, but also less studied areas such as comics, and music. The contributors probe the cowboy archetype and western mythology with critical theory, feminist critiques, philosophy, history, cultural analysis, and more.

The frontier and Western expansionism are so quintessentially a part of American history that the literature of the West and Southwest is in some senses the least regional and the most national literature of all. The frontier--the place where cultures meet and rewrite themselves upon each other's texts--continues to energize writers whose fiction evokes, destroys, and rebuilds the myth in ways that attract popular audiences and critics alike. Sara L. Spurgeon focuses on three writers whose works not only exemplify the kind of engagement with the theme of the frontier that modern authors make, but also show the range of cultural voices that are present in Southwestern literature: Cormac McCarthy, Leslie Marmon Silko, and Ana Castillo. Her central purposes are to consider how the differing versions of the Western "mythic" tales are being recast in a globalized world and to examine the ways in which they challenge and accommodate increasingly fluid and even dangerous racial, cultural, and international borders. In Spurgeon's analysis, the spaces in which the works of these three writers collide offer some sharply differentiated visions but also create new and unsuspected forms, providing the most startling insights. Sometimes beautiful, sometimes tragic, the new myths are the expressions of the larger culture from which they spring, both a projection onto a troubled and troubling past and an insistent, prophetic vision of a shared future