Soap Operas and Reality TV Dating Shows

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Relationship Between Soap Operas and Reality TV Dating Shows

Tania Modleski’s “The Search for Tomorrow in Today’s Soap Operas” proposes that the unique appeal and function of soap opera lies in (a) the viewer’s ability to inhabit the text’s prescribed spectatorial position of ‘the good mother’, and (b) use the archetypal ‘villainess’ to displace one’s own repressed anger and powerlessness. It can be argued, using Modleski’s analytical perspectives on the interpellated spectatorial positions of soap operas, that a new genre of television programs (namely the reality dating shows) function in a similar way.

An examination of Modleski’s thesis renders these statements more likely. Modleski argues that soap operas are essential in understanding women’s role in culture. She claims that in viewing soap operas, the spectator simultaneously identifies with each of the characters, and is able to jump between loyalties instantly, as she aligns herself with all characters. The ‘good mother’/spectator is thus privy to all plot developments and events, although even in this omniscient state of narration she does not, or perhaps cannot, generate a particular bias or interesting in one of her ‘children’ over another. She asserts that in inhabiting this position of the ‘good mother’[1], popular culture can change one’s concept of self, one’s identity. [2] In depicting diametrically opposed themes (such as good versus evil, and right over wrong), soap operas, Modleski suggests, demonstrate the kind of patience, understanding and compassion that is characteristic of the ‘good mother’: she can have no claims of her own within the story, and thus acts completely selflessly in her attempt to care for and nurture each conflicting character. In this way, Modleski finds a direct connection between the spectator and her position within the text: as both are removed from the public sphere, and inproportionally restricted to domestic labour (in which case she works with her husband and children) or ‘woman-friendly’ careers (those heavily requiring interpersonal and communication skills ), they share the constant burden of establishing and renewing connections and complicated relationships.[3]

Modleski claims that this desire to build and maintain relationships is only thwarted by the presence of the ‘good mother’s’ anti-thesis: the ‘villainess’. As she signifies the contrary values of the ‘good mother’ (she is selfish, manipulative, scheming, etc.), the ‘villainess’ embodies the entirety of the spectator’s displaced, repressed anger at her own powerlessness.[4] She, as Modleski describes, takes everything that makes women vulnerable and turns it to her advantage (pregnancy, for example, is used by the villainess for the sake of manipulation, not guilt, shame or responsibility).

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