In 1919, Antonio Gramsci, an Italian Marxist who was imprisoned by the Mussolini’s government, for his beliefs, specifically his anti-fascist actions, wrote that “the capitalists have lost pre-eminence: their freedom is limited; their power is annulled. Capitalist concentration has arrived at the greatest development allowed it, realizing the world monopoly of production and exchange. The corresponding concentration of the working masses has given an unheard of power to the revolutionary proletarian class…They are not dead.” This is the case with The Simpsons, an animated sitcom, in its 29th season, with its viewership sharply declining, which still lives on through “memes on social media that serve as still-relevant social commentary.” [1] In order to analyze how this manifests itself in the Simpsons and the tyranny of Hollyweird, a term I thought came from Chuck D of Public Enemy, but it seems to be used on a lot of conservative websites but I see no issue with re-appropriating it for something which is evidently much more positive, it is only right to turn to the theories of Gramsci. Later on, this article will use Gramsci’s theories to pose a broader analysis of The Simpsons, which can easily be applied to Hollyweird as a whole. Before anyone criticizes my analysis, I would like to add here as a disclaimer that I read through Gramsci’s works, cited in this article, over a few day period and made the analysis from there. Obviously, this is not all the works of Gramsci, but I did my best to provide a summarized analysis. There is undoubtedly some aspects which I did not address, but I did my best to address all the pertinent aspects. I say this before people get on my case about “missing” something or debating over my interpretation of Gramsci. With that, as always, all comments are welcome.

Summarizing Gramsci’s theories on intellectuals and hegemony



The tyranny of Hollyweird (which usually just includes America’s film industry, but can be said, for this article to include the whole media-entertainment complex), should be analyze on a systemic manner, rather than just focusing on a symptom.

Apart from looking at varied scholars, it is best to look at Gramsci’s writings themselves. In December 1916, when arguing that the proletariat should reject ideology from bourgeois newspapers, he added that these proletariat must “always, always, always remember that the bourgeois newspaper…is an instrument of struggle motivated by ideas and interests that are contrary to his. Everything that is published is influenced by one idea: that of serving the dominant class, and which is ineluctably translated into a fact: that of combating the laboring class…the bourgeois newspapers tell even the simplest of facts in a way that favors the bourgeois class and damns the working class and its politics.” This could easily be applied to Hollyweird. The same could be said of his writing in 1921 that the “entire state apparatus: with its police force, its courts, and its newspapers that manipulate public opinion according to the desires of the government and the capitalists” or his writing in 1925 that in order to

take the working class beyond the limits of existing bourgeois democracy…a conscious ‘ideological’ element is necessary. This entails an understanding of the conditions in which the class is fighting, of the social relations in which workers live, of the fundamental tendencies that operate within these social relationships, and of the development of society (driven by the irreconcilable antagonisms at its heart), etcetera.

Due to the format of the Prison Notebooks on the Marxists Internet Archive, for the rest of this section, I use the Selections From The Prison Notebooks of Antonio Gramsci, which derives from the original text itself.

For Gramsci, two types of intellectuals are created by “every social group” (bourgeoisie or proletariat). The first is a group of intellectuals which have homogeneity and awareness of their function in the capitalist system. [2] At the same time, “capitalist entrepreneur[s]” create the “industrial technician, the specialist in political economy, the organisers of a new culture,” and have technical and directive capacity. This is because they serve as organizers of “masses of men,” “confidence” in their business, consumers in their product, and so on. Most, or an elite among these “capitalist entrepreneur[s]” have intellectual capacities, including the complex “organism of services,” up to the state, with the need to creative conditions “most favorable to their class” or choose specialized individuals to organize their relationships, whom include these intellectuals. Such intellectuals are “organic,” with every class, the bourgeoisie or proletariat, creating alongside itself, elaborating in the course of its development. The other form of intellectuals is one which is “already in existence” and seemed to represent uninterrupted “historical continuity.” These intellectuals are in the ecclesiastics, who held a long-time monopoly on religious ideology, bonded to schools, education, morality, and other societal values, originally tied to the landed aristocracy, gaining their own privileges over time. These intellectuals are “traditional,” posing themselves an “autonomous and independent of the dominant social group,” whether the bourgeoisie or the proletariat, but this idealism is not true in reality. As Gramsci puts it artfully, “all men are intellectuals, one could therefore say: but not all men in society have the function of intellectuals,” with “non-intellectuals” not existing in society, but a stratum of intellectuals being present, either “traditional” or “organic.” He adds that there are “historically specialised categories for the exercise of the intellectual function,” with assimilation and conquest of “traditional” intellectuals quicker and more efficacious the more the group (bourgeoisie and proletariat) elaborating on their own organic intellectuals. For both types of intellectuals, schools are the “instrument” through which they improve their functions, with complexity of their “intellectual measured” by the number of gradation of specialized schools, with the more extensive the “area” covered by education and varied levels of schooling, the more complex “is the cultural world.” While, as Gramsci notes, there is a wide base provided for selection of the “top intellectual qualifications,” it creates vast “crises of unemployment for the middle intellectual strata.” The elaboration of the intellectual strata in “concrete reality” does not come from something abstract but in accordance with “concrete traditional historical processes,” with distribution of different types of school over a territory, with varied aspirations within the intellectual strata determine or give form to “branches of intellectual specialization.” After giving an example of development of rural and urban bourgeoisie in Italy, Gramsci adds that

The relation between the intellectuals and the world of production is not as direct as it is with fundamental social groups but is, in varying degrees, “mediated” by the whole fabric of society and by the complex of superstructures, of which the intellectuals are, precisely, the “functionaries”.

It is here that Gramsci begins to outline his thoughts on hegemony. He first notes that the “organic quality” of varied intellectual strata and their “degree of connection” with a “fundamental social group” (bourgeoisie and proletariat) and says that a gradation of their functions (and of the superstructures) can be determined. For the superstructure, Gramsci notes that there are two levels: one that can be called “civil society,” which includes institutions which are commonly seen as “private” and that of “political society” or the “State.” These two levels, he writes, correspond to the exercise of hegemony by a dominant group (bourgeoisie or proletariat) over society and to “direct domination” or command exercised through the State. For the dominant group, intellectuals are their deputies, exercising the “subaltern functions of social hegemony and political government” comprising of “spontaneous” consent which is given by the masses to the “general direction imposed on social life by the dominant fundamental group” with such consent historically caused by prestige and confidence which the “dominant group enjoys because of its position and function in the world of production.” Secondly, intellectuals exercise their functions through the “apparatus of state coercive power” which enforces discipline on groups which do not consent “actively or passively,” an apparatus which is constituted for the society in “anticipation of moments of crisis of command and direction when spontaneous consent has failed.” Gramsci closes this chapter by saying his ideas expand the concept of intellectual but is the only way to recognize the reality, adding that the function of “organizing social hegemony and state domination” gives rise a particular division of labor, with a “hierarchy of qualifications” with intellectual activity needing to be “distinguished in terms of its intrinsic characteristics” with those at the highest level being “creators of the various sciences, philosophy, art, etc.,” and the lowest being administrators and divulges of “pre-existing, traditional, accumulated intellectual wealth.” The chapter ends by saying that in the modern world the category of intellectuals has expanded, with functions justified by the “political necessities of the dominant fundamental group,” with mass formation standardizing individuals psychologically and in terms of “individual qualification.”

In the next chapter, Gramsci expands on whom can be “traditional” intellectuals: they are rural, linked to the “social mass of country people and the town…petite bourgeoisie.” [3] On the other hand, the urban intellectuals are those who have “grown up along with industry and are linked to its fortunes,” having no autonomous plans, with a job to “articulate the relationship between the entrepreneur and the intellectual mass,” executing production plans of the industrial general staff, which controls varying “stages of work,” while they are very standardized, identified with the “industrial general staff itself.” He adds that every “organic development”of the peasant masses is linked and depends on movements “among intellectuals.” Specifically, organic intellectuals who come from the “instrumental masses” can influence factory technicians. Gramsci further delineates between “organic” and “traditional” intellectuals. He writes that the political party, for some groups (specifically the proletariat) is a specific way of creating their own organic intellectuals, who directly join the political and philosophical field, while the political party, for all groups, carries out the same function as the State in political society, welding together intellectuals whom are “organic” (of the dominant group) and “traditional.” Latter political parties carry out this function by fulfilling its basic function: of elaborating its “component parts” which are those who have been born and developed as an economic group, turning them into “qualified political intellectuals…leaders and organisers of all activities and functions inherent in the organic development of society.” After explaining how a political party functions with intellectual elements, functioning specifically in relation to the different types of intellectuals, “organic” and “traditional,” the history of traditional intellectuals connected with “slavery in the classical world,” giving specific examples for how this manifests itself in Italy, England, France, Germany, Russia, he moves onto the U$, specifically relevant for this article, writing that:

…in the case of the United States, [there is] the absence to a considerable degree of traditional intellectuals, and consequently a different equilibrium among intellectuals in general. There has been a massive development…of the whole range of modern superstructures. The necessity of equilibrium is determined…by the need to fuse together in a single national crucible with a unitary culture the different forms of culture imported by immigrants of differing national origins. The lack of vast sedimentation of traditional intellectuals…explains…the existence of only two major parties, which could…be reduced to one only…and…the enormous proliferation of religious sects.

After talking about the influence of “negro intellectuals” on the U$ and how the empire could use Blacks to advance imperial interests, he talks about other examples in Latin America, Japan, and China. It is there that the chapter ends.

In his chapters on education, in which he writes that “every intellectual idea tends to create for itself cultural associations of its own,” specialized schools and bureaucracies, the elements of educational institutions, he does not touch on hegemony or the “intellectual strata.”[4] His chapter on Italian history isn’t much different. He does, however, in one section, specifically focus on intellectuals and hegemony, writing

the supremacy of a social group manifests itself…as “domination” and as “intellectual moral leadership.” A social group dominates antagonistic groups, which it tends to “liquidate”, or subjugate…a social group can…exercise “leadership” before winning governmental power…it subsequently becomes dominant when it exercises power, but even if it holds it firmly in its grasp, it must continue to “lead” as well. [5]

He later adds that in the experience of many countries, if peasants move through impulses which are “spontaneous,” the “intellectuals start to waver” and if a “group of intellectuals situates itself on a new basis of concrete pro-peasant policies,” it draws in more important “elements of the masses.” [6] Later on, he briefly mentions intellectuals. One example is when he talks about the “intellectual stratum” in northern Italy, another is when he writes that to analyze the “socio-political function of intellectuals, it is necessary to recall and examine their psychological attitude toward the fundamental classes [bourgeoisie and proletariat].” [7] He later that a philosophy which “offers to its adherents an intellectual “dignity”” which differs from old ideologies, and an “educative principle” which interests a sect of intellectuals whom are homogeneous and most numerous, are the ways that “hegemony of a directive centre” asserts itself over intellectuals. When talking about a “homogeneous ruling class” in the Italian Piedmont, Gramsci wrote that this ruling class wanted their “interests to dominate…they wanted a new force, independent of every compromise and condition, to become the arbiter of the Nation.” [8] After summarizing principles from Marx’s Preface to The Critique of Political Economy, he criticized the idea of “passive revolution,” specifically citing “Gandhism and Tolstoyism,” endeavoring to discover its roots in Italian history. In writing a further part of his history of Italy, Gramsci notes that

Although it is certain that for the fundamental productive classes (the capitalist bourgeoisie and modern proletariat) the State is only conceivable as the concrete form of a specific economic world, this does not mean that the relationship of means to end can be easily determined or takes the form of a simple schema, apparent at first sight. It is true that conquest of power and achievement of a new productive world are inseparable, and that propaganda for the other, and that in reality it is solely in this coincidence that the unity of the dominant class–at one political and economic–resides. [9]

He adds on the next page that “intellectuals are the social element from which the governing personnel are drawn.” Later on, in the same book, he adds that the while there can be a distinction between an intellectual strata separated from the masses and intellectuals linked “organically to a national-popular mass” in reality one needs to struggle against deceptions, stimulating the formation of “homogeneous, social blocs” which birth their own intellectuals, commandos, and vanguard. [10] He also briefly mentions reinforcement of the hegemonic positions of a dominant group, but focuses on the hegemony of the State. In another chapter, he writes about a class “that is international in character” (either the bourgeoisie or proletariat) which guides “social strata which are narrowly national…frequently less than national,” referring to intellectuals specifically. [11] In a section about state power, Gramsci makes, what I believe, is his only use of the term “cultural hegemony” in the Prison Notebooks and likely in the rest of his writings. He writes that

…every State is ethical in as much as one of its most important functions is to raise the great mass of population to a particular cultural and moral level, a level…which corresponds to the needs of the productive forces for development [the bourgeoisie], and hence to the interests of the ruling classes.The school as a positive educative function, and the courts as repressive and negative educative function, are the most important State activities in this sense: but, in reality, a multitude of other so-called private initiatives and activities tend to the same end–initiatives and activities which form the apparatus of the political and cultural hegemony of the ruling classes…only the social group that poses the end of the State and its own end as the target to be achieved can create an ethical state–i.e. one which tends to to put an end to the internal divisions of the ruled, etc., and to create a technically and morally unitary social organism. [12]

Adding to this, he writes that if states cannot avoid going through a stage of “economic-corporate privimatism,” then the “content of political hegemony of the new social group” will be “predominantly of an economic order,” with reorganization of the existing structure, and a negative cultural policy. Beyond this are his comments that in a society one or more private associations (which are either natural, contractual or voluntary) one or more predominates, constituting a “hegemonic apparatus of one social group over the rest of the population,” with the basis for the State in “the narrow sense of governmental-coercive apparatus.” [13] Gramsci’s next mention of hegemony is related to political parties. He writes that

The function of hegemony or political leadership exercised by [political] parties can be estimated from the evolution of the internal life of the [political] parties themselves. If the State represents the coercive and punitive force of juridical regulation of a country, the [political] parties–representing the spontaneous adhesion of an elite to such a regulation, considered as a type of collective society to which the entire mass must be educated–must show in their internal life that they have assimilated as principles or moral conduct those rules which in the State are legal obligations. [14]

In his next book, Gramsci writes about the expanding circle of intellectuals. He notes that the intellectual stratum expands, with every leap forward tied to a movement of the masses who raise their level of culture, extending their influence among the stratum, but there are continually gaps “between the mass and the intellectuals.” [15] Later, he specifically focuses on European culture. He writes that it is the “only historically and concretely universal culture…European culture has undergone a process of unification,” with the cultural process personified in intellectuals. [16] On the next page, he specifically, once again, addresses intellectuals in society:

…The intellectual’s error consists in believing that one can know without understanding and even more without feeling and being impassioned…the intellectual can be an intellectual…if distinct and separate from the people-nation…without feeling the elementary passions of the people, understanding them and therefore explaining and justifying them in the particular historical situation and connecting them dialectically to the laws of history and to a superior conception of the world…one cannot make politics-history without this passion, without this sentimental connection between intellectuals and people-nation…if the relationship between the intellectuals and people-nation, between the leaders and led,the rulers and ruled, is provided by an organic cohesion in which the feeling-passion becomes understanding and thence knowledge (not mechanically but in a way that is alive) then and only then is the relationship one of representation.

On a related note, he writes that the “great systems of traditional philosophy and the religion of the the leaders of the clergy,” which conceives the world as one of intellectuals and high culture, systems “unknown to the multitude” and do not influence them directly, but do so indirectly, with these systems influencing the masses as an “external political force, an element of cohesive force exercised by the ruling classes and…an element of subordination to an external hegemony.” [17] Such efforts negatively influence the masses, limiting their thought, limiting their common sense.

Reading through this book, it is clear that scholars have interpreted Gramsci well to say that the state serves as an “instrument of domination that represents the interests of capital and of the ruling class,” with domination “achieved in large part by a dominant ideology expressed through social institutions that socialize people to consent to the rule of the dominant group,”while hegemonic beliefs, “dominant beliefs” fundamentally dampen critical thought, and are thus barriers to revolution.” [18] They point out that he viewed the educational institution as “one of the fundamental elements of cultural hegemony in modern Western society,” with hegemony being a form of control exercised by a dominant class, either the bourgeoisie or proletariat, a class which takes into interest those classes and groups over which it dominates, while it has to “make some sacrifices tangent to its corporate interests,” and maintain its “economic leadership besides ethico-political leadership” with the class “situated at one of the two fundamental poles in the relations of production: owner or non-owner of the means of production.” This entails, these scholars argue, that this class executes a “leadership role on the economic, political, moral, and intellectual levels vis-a-vis other classes in the system, coupled with the sacrificing of some of its corporate interests as a fundamental class precisely to facilitate its vanguard role.” Furthermore, they note that Gramsci is arguing that the dominant class, with its hegemony, “exercises a political, intellectual, and moral role of leadership within a hegemonic system cemented by a common world-view…won in civil society through dynamic ideological struggle.” With this, the concept of “cultural hegemony” is derived: that the “beliefs, explanations, perceptions, values and moral norms of a ruling class…is accepted as the cultural norm” or dominant, with those who own the with capital assets in society, “TV stations, film studios, newspapers” releasing their media product into society, intending to “reinforce the status quo and keep these asset holders in control.” Others defined this concept as centered around the “domination of a society by a group whose domination comes through control of culture…and the implicit ideology contained within that culture” with the worldview of the dominant group becoming the “worldview of the majority; who see its values as natural and universal values which are good for all.” [19] Regardless, it is clear that the concept of “cultural hegemony” is one that is derived from Gramsci, just like the concept of “labor aristocracy is derived from the writings of Marx, Engels, and Lenin. That doesn’t mean either of these ideas is incorrect or improper, but rather that their origins should be recognized.

It is with this, we move onto the next section of this article, which uses Gramsci’s theories, applying them to a recent debate over Apu and The Simpsons, which directly connects with the overall tyranny of Hollyweird.

Gramsci, Springfieldian stereotypes, and Hollyweird

The concepts posed by Gramsci directly apply to the Zombie Simpsons, a term which I’ll explain later, and Hollyweird as a whole.

Determining who the organic intellectuals are is of utmost importance. Starting with The Simpsons, it seems evident that those at the three White Male producers: James L. Brooks, Matt Groening (creator of the show itself), and Sam Simon, would have fulfill this function, as they have homogeneity and awareness of their function in the capitalist system. In order to make sure that conditions which benefit the dominant class are created, capitalists, the “capitalist entrepreneurs” as Gramsci calls them, choose specialized individuals to organize relationships which benefited their class, in this case which are the organic intellectuals. [20] The organic intellectuals can also, by extension, have specialize certain individuals who can serve their interests. This includes, for one, the show’ss main cast members, three of whom who were White males (Dan Castellaneta, Hank Azaria, and Henry Shearer) and three of whom were White females (Julie Kavner, Nancy Cartwright, and Yeardley Smith). Secondly, this includes the 127 individuals who have written or co-written Simpsons episodes since the show was released in 1989, along with other individuals like the composers and animators, to name a few.

These producers, organic intellectuals if you will, are dominated by those whom were higher up. Their domination comes from the executives heading 21st Century Fox (which owns FOX), with the world of production mediated through the whole fabric of society by The Simpsons itself, for their sake, creating a “degree of connection” between the organic intellectuals and the bourgeoisie. In case, the section of the bourgeoisie constitutes the executives of 21st Century Fox (and formerly News Corp), symbolized by Rupert Murdoch, who still has a leading role. Such bourgeoisie used the burgeoning news network, FOX, to exercise their hegemony over society, with intellectuals as their deputies, enforcing such hegemony, working to obtain the “spontaneous” consent given by the masses to the “general direction imposed on social life by the dominant fundamental group.” Of course, the organization of such hegemony creates a particular division of labor, with a “hierarchy of qualifications” over intellectual activity, even in the structure of The Simpsons where the producers are those whom you could call organic intellectuals. As Gramsci notes, those with the highest amount of intellectual activities are “creators of the various sciences, philosophy, art, etc.,” being the show’s producers in this case, and the lowest could be said to be the writers or animators but this may not be going far enough down the totem pole. Furthermore, the organic intellectuals of the Simpsons clearly do not come from the “instrumental masses” (or serve the peasants) and, as such, serve the bourgeoisie, part of an effort which continues to “fuse together in a single national crucible with a unitary culture the different forms of culture imported by immigrants of differing national origins,” to use Gramsci’s words. In such a relationship, the bourgeoisie dominates, specifically “antagonistic groups” which it subjugates and “liquidates.” Is The Simpsons such an antagonistic group? Perhaps to a very limited extent, but it also got FOX even more popularity, so the criticism on the show was approved as it brought in needed revenue. [21]

There is a further aspect to these organic intellectuals. As they serve a sociopolitical function, they are taken in by a philosophy, which in the case of the U$ either “conservative” or “liberal” in nature (mostly in The Simpsons, the liberal one won out), giving its adherents intellectual “dignity,” differing from old ideologies, a interesting a sect of intellectuals whom are homogeneous and most numerous. This is not a surprise, as organic intellectuals, are the element from which governing personnel are drawn. All in all, there are varied “initiatives and activities which form the apparatus of the political and cultural hegemony of the ruling classes” with one of these activities undoubtedly being the hosting of TV shows, in the case of media conglomerates, which reinforce such hegemony, ensuring their dominant beliefs take hold on a wide basis in order to keep themselves in control. Obviously, there are gaps “between the mass and the intellectuals” since the intellectual themselves “can be an intellectual…if distinct and separate from the people-nation…without feeling the elementary passions of the people.”

That brings us to the most recent controversy involving the Simpsons and what we can call Springfieldian stereotypes: the case of Apu Nahasapeemapetilon, a stereotype of a first-generation Indian immigrant who owns a local convenience store in the town of Springfield. Hari Kondabolu, a comedian of Indian descent, released a documentary on this subject last year, titled “The Problem With Apu.” [22] In the film, Kondabolu grapples with his “lifelong love of The Simpsons,” examining how Apu “gave his bullies ammo for years, while contributing to a broader cultural stereotyping,” exploring a “larger deficit in American pop culture,” specifically one that “there have hardly ever been any South Asian characters on television.” His interviewees, the actors and comics, mostly of Indian descent (i.e. their parents were born in India), echo this sentiment, saying this “problem with Apu” came about due to under-representation of South Asians on television in the U$, some of whom say either kids bullied them by calling them “Apu” or doing the same for their parents. [23] Some, like Indian-born actor Kal Penn, well known for his acting in the Harold & Kumar stoner comedies, says that they hate Apu so much that he won’t even watch the Simpsons series! Others, like actor Utkarsh Ambudkar let the Simpsons producers, organic bourgeoisie, off the hook, by declaring that their subordinates, writers, didn’t mean to cause psychological and emotional problems, but that Apu was created due to under-representation of South Asians.

There is more than just under-representation, which many interviewees blame as the problem. [24] As Kondabolu argues himself, Apu represents an “America” where no one who is White isn’t wanted and reflecting how “America viewed” South Asians, which creates a bad impression across society. Add to this W. Kamau Bell‘s comments, that America went through a time when the Simpsons “owned America,” determined conversation, with Kondabolu adding that the show was “edgy at the time.” The systemic nature is partially acknowledged: the film recalls Azaria’s story that the the producers told him to do a stereotypical voice of an Indian, but then there is the story of a writer of The Simpsons, Mike Reiss. He said that Apu was not intended to be a character, saying that making him Indian was a comedy cliche, adding that White writers laughed at his impression. [25] Regardless, the character was OK’d by the producers, like Matt Groening, the organic intellectuals, showing their role in this process, named by Groening himself. Apu’s last name either derives from the sanskrit word for bullshit (as Kondabolu claims) or is “spoonerism” while the first name is based of the protagonist in the Satyajit Ray trilogy of movies. As critic John Powers describes Ray’s trilogy, it tells the story of a young man (Apu) who becomes a multi-dimensional human being in a modernizing India, and having Apu of the Simpsons named after him, diminishes the latter. Kondabolu’s most powerful point is that Apu stood in for his parents, participating in cultural erasure by eliminating their stories, while the the claim by Whoopi Goldberg, that Apu is a minstrel voiced by a white guy with brown paint, and Kondabolu’s related claim that Apu is the same as Black racist depictions, may be muddying the waters too much. However, it does seem evident that Azaria based the voice of Apu off Peter Sellers in The Party, an offensive interpretation, and an exchange with an irate Indian convenience store clerk, with the documentary saying that a White person doing a stereotype, such as Apu, is usurping culture and is exploitative. [26] Clearly this is fine with White writers like Dana Gould, who wrote for The Simpsons from 2001 to 2008, saying that some accents are funny to Whites,giving them culpability, admitting that if The Simpsons was done today, “I’m not sure you could have Apu voiced by Hank [Azaria]” while he claims that for writers of the Simpsons, there is no difference between Apu and Mr. Burns. Once again, there are hints are deeper causes: Indian-born comic Aasif Mandvi says that racism in our culture can become so deep rooted that those who are being made fun of think that a racist joke is funny and that making Apu a horrid stereotype was part of broader cultural values. [27] Clearly, Homer was wrong when he said in the 2nd episode of Season 3 that “cartoons don’t have any deep meaning.”

The implications of the most recent Simpsons episode are evident, connecting the imposition of hegemony by the dominant class, in this case the bourgeoisie. The episode, the 633rd of the show, titled “No Good Read Goes Unpunished,” doubled down on the Apu stereotype, “long the sole prominent Indian character on television” even though he was clearly a “racial caricature played by a white man.” [28] In the episode, Marge is creating a book to be more inclusive and feels lost, with Lisa responding Marge’s question by saying that Apu was applauded and inoffensive decades ago, now is deemed “politically incorrect” (a sentiment embraced by show writer Al Jean) adding that “some things will be dealt with at a later date?” and Lisa saying, sorrowfully, “if at all.” This implies that those who criticism the racist caricature deemed “politically incorrect” (with the phrase “politically correct” used by bigots use to give themselves the license to say what they want) and could mean that a future episode will address this more. Not surprisingly, reactionary commentators received the episode well, with Hot Air claiming that the episode “is an apology of sorts, just not the forthright one Kondabolu and his supporters wanted,” that The Simpsons “occupies a more exalted place in American pop culture.” and that “an apology is coming here…but in the plot of some future episode” while Red State said that “the Simpsons are not all that friendly to the right-leaning parts of America…[but has done] something that South Park has already done…draw a line in the sand and declared in one quick segment that…wailing and gnashing of teeth can only have so much of an effect…I’m proud of the folks at The Simpsons,” as part of the “culture war against political correctness.” [29] Perhaps, as some said, the show has “utterly given up on itself…The Simpsons has lost its way…The Simpsons, a show that has been absolutely dreadful since the early 2000s, simply could not be improved upon” with Lisa, the most progressive character of the way, with bourgeois values, but much more left-leaning than any other characters, speaking these lines about Apu, with “years of churning out unfunny episode after unfunny episode seems to have left the writers’ room stubborn and stuck,” with this episode specifically having a “wandering and weak plot spine.” [30] Others recognized the broader implications, saying that “The Simpsons is, as I stated earlier, an institution…a show that has been permitted to exist for decades following the widely-accepted consensus opinion that its best years are behind it,” with the list of the show’s “extremely white, extremely male list of writers stretch[es] back twenty-nine years.”

As such, it should be perfectly evident that the Springfieldian stereotypes are more than just about under-representation, only a symptom of the capitalist system. Rather, they are one of the manifestations of the hegemony of the bourgeoisie, in this case, enforced on the public, which provides their “consent” by passively watching shows such as The Simpsons, accepting the values. [31] This doesn’t take away from the social criticism aired on the show, especially in its earlier years, but it shows the role of the show in the capitalist system, specifically in relation to Gramsci’s theories. The fact that Apu is a stereotype, different from other stereotypes on the show, somehow “worse,” is a point that can be easily swatted away, as it was by the conservatives at Red State who recently declared that “the show is filled to the brim with stereotypes of all kinds of cultures and sub-cultures, but these were conveniently ignored by those suddenly outraged by Apu after decades of the show being on the air.” [32] This involves making the criticism more wholesome. It is obviously valid to criticize the racist caricature of Apu, since, as one critic notes, “not all demographics are on equal footing in America…The Simpsons is classic Americana…But it does no one any favours to pump life into it long after brain death.” A symptom of the bourgeoisie’s hegemony, exercised by the organic intellectuals of The Simpsons, are the further stereotypes, apart from Apu. One of these is Fat Tony, with the voice over by Joe Mantegna, a negative Italian stereotype manifested as a “violent mobster”whom the show’s writers “never fail to stress the Italian ancestry” and his “assorted henchmen,” with Fat Tony and his henchmen obviously based on the depiction of mobsters in the three-part Godfather epic, the brainchild of Francis Ford Coppolla. [33]

But, Fat Tony isn’t the only stereotype. Others include Marge the housewife (although there’s a lot to her character), Akira, the Japanese sushi chef, Ling, adopted Chinese child of chainsmokers Patty (a lesbian) and her sister Selma, Bumbleebee Man, Mexican actor/TV personality, Ccoseted and then out gay man Smithers, “redneck” Appalachian Cletus Spuckler and his family, including his wife, Brandine, and their children, Italian chef Luigi, and angry Scotsman Groundskeeper Willie. [34] Of these, four are directly recognized as stereotypes, in the Season 7 episode (pictured above), “Team Homer”: Italian chef Luigi, Angry Scotsman Groundskeeper Willie, “redneck” Appalachian Cletus Spuckler, and sea captain Horatio McCallister. Tellingly, “they were apparently dying to have Apu on their team, but he declined.” Apu is recognized as a stereotype in the show, but not until Season 27 when it is brushed off with the idea that everyone is a stereotype and that people should get over it.

Apart from the stereotypes, there is another symptom, showing how the organic intellectuals enforce the hegemony of the bourgeoisie on society: only one of the Indian characters portrayed on the show is voiced by a person of Indian descent while the rest are voiced by White people! [35]. Clearly, the show is spreading the perceptions of the White organic intellectuals and their writers onto the populace as a whole. The same is the case for the Black characters in The Simpsons, with the below chart showing that only about 30-35% of the voice actors are Black, with all the others being White! [36]

While noting such stereotypes, it is clear that the problem is deeper than one of just under-representation or even racism: it is about the organic intellectuals of The Simpsons, to use Gramsci’s definition, enforcing the hegemony of the bourgeoisie, making it even more the dominant ideology. This is further cemented by the patriarchal nature of the show: Homer speaks the most of any character (he has been “always been the most talkative character on the show”), accounting for “21% of the show’s 1.3 million words spoken through season 26,” while “Marge, Bart, and Lisa…combine for another 26%, giving the Simpson family a 47% share of the show’s dialogue” as Todd W. Schneider in “The Simpsons By the Data” points out. [37] He also writes that looking at the “supporting cast, the 14 most prominent characters are all male before we get to the first woman, Mrs. [Edna] Krabappel, and only 5 of the top 50 supporting cast members are women,” with women only accounting for “25% of the dialogue on The Simpsons, including Marge and Lisa, two of the show’s main characters” but if the Simpsons family is removed, then women only account for “less than 10% of the supporting cast’s dialogue.” He adds that “9 of the top 10 writers are male,” reinforced by the fact that The Simpsons is “stocked by Harvard Lampoon alumni and overwhelmingly white and male, [and] is one of the toughest clubs for a comedy writer to break into.” [38]

Some critics say that the show has become effortless, not “tried in years” and “has been on for such a long damn time, well past long enough to lose its own sense of identity.” Taking this into account, it is clear that The Simpsons is becoming less and less able to serve as a medium to spread the hegemony of the bourgeoisie, making their views more and more the “dominant” ideology. In the early 1990s, when it “dominated the pop-culture landscape…[with a] skillful and fearless tendency to jam its thumb in the eye of the American Establishment, by highlighting white male laziness…the crass privileged class… and a whole host of other marks of ignorance,” it was much more effective. But now, it has lost that allure, as it has become, as one critic write, “the Establishment…becom[ing] lazy and complacent, while also feeling fiercely defensive of one’s legacy,” with the show “still living in the happy past and clinging to its Kwik-E-Mart, not listening while others shout about being in denial.” [39] That doesn’t mean that it still doesn’t spread such hegemony, but that it isn’t as effective as it used to be. This a common trend with many television shows, with “TV ratings for individual shows…broadly declining for over 60 years,” even among shows like Seth McFarlane’s Family Guy or Trey Parker and Matt Stone’s South Parks, both of which are also animated sitcoms.

This decline in rating has happened as the show has become even more a part and parcel of capitalist mass culture in the U$. This is because the show has changed over time from the “Golden” years (1989-1997), “Silver” years (1997-2001), “Bronze” years (2001-Present) for the worse. As such, The Simpsons has become the “Zombie Simpsons,” without a pulse, with the show becoming “inanimate, barren, cold, listless, mechanical, and weird…hollow and run out of ideas, what you could call stale…There is no reason to watch something which is dead and has no pulse.” [40] Even during the period of the “Golden” years, however, when there were social criticisms, the show only expressed broad liberal values, embracing anti-communism, and throughout the show’s history. As such, it enforced the dominant ideology of the bourgeoisie.

The organic intellectuals of The Simpsons, which in this case are the producers of the show, will continue to release episodes, vapid while “entertaining,” not drawing as much of a crowd as they once did, but still serving the bourgeoisie even though they are doing that as effectively as they did in the past. In the end, one can watch The Simpsons, if they wish, but they should recognize its role in the overall capitalist system, while working to build a another world which is free of capitalism, standing with comrades across the world, building their own revolutionary institutions, as a start.

Notes

[1] David Anthony, “Last night’s Simpsons episode set an all-time ratings low,” A.V. Club, Apr 28, 2014; Todd W. Schneider, “The Simpsons by the Data,” accessed Apr 10, 2018; “Number of viewers for The Simpsons,” InfoMemory.com, Oct 15, 2013; “Simpsons: Quality and Viewership Decline Trend,” Absent Data, Jun 9, 2017; Joe Otterson, “TV Ratings: ‘Simpsons’ Rises With ‘Treehouse of Horror’,” Variety, Oct 23, 2017; “The Simpsons: Season 27 Ratings,” TV Series Finale, May 23, 2016; “Number of The Simpsons viewers in the United States as of 2017, by season (in millions),” statista, accessed Apr 10, 2018; “US ratings: ‘Simpsons’ returns steady, but with lowest premiere viewership,” The Springfield Shopper, Oct 3, 2017; Niall McCarthy, “30 Years On, ‘The Simpsons’ Isn’t Aging Well [Infographic],” Forbes, Apr 20, 2017.

[2] All information from this footnote onword, unless otherwise noted, derives from Antonio Gramsci, “The Formation of Intellectuals,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 5–14.

[3] All information from this footnote onword, unless otherwise noted, derives from Antonio Gramsci, “The Different Position of Urban and Rural-Type Intellectuals,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 14–25. Later on, on page 270 he adds that traditional intellectuals are detaching themselves from regressive and conservative groupings.

[4] All information derives from Antonio Gramsci, “The Organisation of Education and Culture” (ends on page 33) and “In Search of the Educational Principle” (ends on page 43) Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 26–43.

[5] Antonio Gramsci, “The Problem of Political Leadership in the Formation and Development of the Nation and Modern State in Italy” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 57-58.

[6] Antonio Gramsci, “The Problem of Political Leadership in the Formation and Development of the Nation and Modern State in Italy,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), p 74.

[7] Antonio Gramsci, “The City-Countryside Relationship During the Risorgimento and in the National Structure,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 94, 97; Antonio Gramsci, “The Moderates and the Intellectuals,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 103-104.

[8] Antonio Gramsci, “The Function of Piedmont,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), p 105. See pages 106–114 of the next section after “The Function of the Piedmont,” titled “The Concept of Passive Revolution.” Also see the section on pages 118 to 120 titled “The History of Europe Seen As “Passive Revolution.””

[9] Antonio Gramsci, “Material for a Critical Essay on Croce’s Two Histories, Of Italy and Europe,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 116–117.

[10] Antonio Gramsci, “Voluntarism and Social Masses,” Book II: Notes on Politics, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 204–205, 239 (of “The Transition from the War of Manoevre (Frontal Attack) to The War of Position–In the Political Field As Well” section).

[11] Antonio Gramsci, “Politics and Military Science,” Book II: Notes on Politics, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), p 241. Also see, for future discussion, pages 214–217 on military influence within a country (also on pages 229–238) and Bonapartism (also see page 228), or Caesarism on pages 219–223. Some of the other instances, not mentioned in the text above, are when Gramsci mentions hegemony in reference to power of the State (“Politics and Constitutional Law” section) or conflicts between such power and the power of the Church “Hegemony and Separation of Powers” section).

[12] Antonio Gramsci, “The State,” Book II: Notes on Politics, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 258–259, 263.

[13] Antonio Gramsci, “Organization of National Societies,” Book II: Notes on Politics, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 264–265.

[14] Antonio Gramsci, “State and Parties,” Book II: Notes on Politics, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), p 267.

[15] Antonio Gramsci, “Some Preliminary Notes of Reference,” Book III: The Philosophy of Praxis, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 334-335. Later he writes, on page 349, that “culture..unifies in a series of strata.”

[16] Antonio Gramsci,”Hegemony of Western Culture over the whole World Culture,” Some Problems in the Study of Philosophy of Praxis, Book III: The Philosophy of Praxis , Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers, 11th printing, 1992, originally published in 1971), pp 416-417, 418 (the section “Passage from Knowing to Understanding and to Feeling and vice versa from Feeling to Understanding and to Knowing”).

[17] Antonio Gramsci,”Critical Notes on An Attempt At Popular Sociology,” Book III: The Philosophy of Praxis , Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers, 11th printing, 1992, originally published in 1971), pp 419–420. Also see page 433 on “mass ideology” spewed from the intellectuals, on page 442 about distance between different groups of intellectuals.

[18] Nicka Lisa Cole, “Biography of Antonio Gramsci,” Thought.Co, Apr 12, 2017; Caroline Lee Schwenz, “Hegemony in Gramsci,” Postcolonial Studies @ Emory, accessed Apr 11, 2018; Gene Veith, ““The long march through the institutions”,” Patheos, Apr 18, 2013; Carl Davidson,”Strategy, Hegemony & The ‘Long March’: Gramsci’s Lessons For The Antiwar Movement,” Keep on Keepin’ On, Apr 6, 2006; Kerry Manderbach, “Hegemony, Cultural Hegemony, and The Americanization of Imported Media,” Apr 2012; Antonio Gramsci: On Hegemony,” May 4, 2011; Valeriano Ramos, Jr., “The Concepts of Ideology, Hegemony, and Organic Intellectuals in Gramsci’s Marxism,” Theoretical Review No. 27, March-April 1982; “Gramsci’s Notion of Cultural Hegemony,” Integral Axis, Oct 14, 2017.

[19] One writer adds that “any counter-hegemonic force will have to overcome the fact that the majority may well assert the values of the status quo as natural values that are good for everyone – even if it’s not in their own interest…Cultural hegemony should be achieved first. Then political power. The hegemony of the dominant group must be fought with a counter-hegemony – to displace their ideology with our own…What we want are a kind of ‘intellectual’ (what Gramsci labels as his organic kind) that concerns itself with actively influencing people and winning people over to the worldview. Leading the charge in the cultural war.” Another writer says that Gramsci divides the superstructure in society into political society (government, military, police, legal system) and civil society (where ideologic content is produced and reproduced…through…media, education system, religion, art, science, the family) with political society dominating “through coercion” and civil society dominating “through consent.”

[20] In this situation there would not be traditional intellectuals, or those whom held a long-time monopoly on religious ideology, bond to schools, education, morality, and other societal values, tied to the landed aristocracy originally, gaining its own privileges over time, with the dominant group aiming too assimilate and conquer the “traditional” intellectuals.

[21] John Ortved, author of The Simpsons: An Uncensored, Unauthorized History, as interviewed in Kondabalu’s documentary, says that FOX was desperate for content, Simpsons seems funny and weird, that Simpsons were huge, everywhere, international phenomenon.

[22] He recently criticized the recent Simpsons episode discussed at the beginning of this article, saying they have reached “peak whiteness,” that the words from Lisa are “sad,” further adding that “The Simpsons response tonight is not a jab at me, but at what many of us consider progress” and saying that “The Simpsons always critiqued pop culture, mocked hypocrisy & went after broken institutions. I LEARNED FROM THE BEST.”

[23] Sean O’Neal, “What can you do about Apu? The Simpsons used to know,” AV Club, Apr 9, 2018; Joshua Rivera, “Does The Simpsons Care About Its Racist Caricatures?,” GQ, Apr 9, 2018. Also see the personal narrative titled “What it’s like growing up with a dad like Apu.” One of the other interviewees, Dr. Vivek Murphy, former Surgeon General, was bullied by a kid who spoke to him with an Indian accent.Kondabolu says that racist impression of Apu led him into comedy, tells his family story, history as a comedian, and that Apu “haunts him,” as he declared “war” on Apu in 2012 when on W. Kamau Bell‘s former show, Totally Biased, saying that Hank Azaria, a White Jewish man born in the Queens borough of New York City, who voices Apu, is a white guy doing an “impression of a white guy making fun of my father.” Even the now disgraced (because his pervy behavior) Aziz Ansari is interviewed, noting that people insulted his father using the Apu accent, while actor Malulik Pancholy says that if there was an Indian person behind the counter he was afraid that his White friends would do the “Apu thing.”

[24] To take one example, Ambudkar says that while the Simpsons “stereotypes all races” (and peoples) including alcoholics, dead-beat dad, messed up kid, overachieving daughter, Italians, Chinese, and Japanese, the problem for South Asians specifically if that they didn’t have any other representation in such media. In another example, Ansari, who I noted before is basically a perv, asks why a show is called mainstream if it if full of white people.

[25] Kondabolu also interviews Mallika Pao of the Huffington Post, whom Azaria spoke to in 2015 about voicing Apu, saying he had not thought it was racist until he watched Kondabolu’s bit, and hadn’t thought about Apu from a South Asian perspective before that point. Later he interviews his parents, with his mothers saying that she is offended by it, while in a different way than Kondabolu’s generation, with both parents saying they don’t see themselves in Apu (or his family). Kondabolu then goes into more of his backstory in growing up in Queens, like Azaria, near 74th Street, noting that South Asians gather there, but says that if you grow up in U$ you’ll still be called Apu. This connects to his next two interviewees: Shilpa Dave, author of Indian Accents, says that many sequences involving Apu deal with immigration and race, but noted that when something was done in response to a universal norm, it was done in a stereotypical way, and Dr. Vivek Murphy, former Surgeon General, saying that stereotypes last for a while unless people tell their own story. Later on, Kondabolu adds that there are few choices for the South Asian community, toy are either portrayed as one-dimensional or you let someone else do it, asking “is it better to be clowned or clown yourself?” After some Indian actors and actresses share their experiences, Kondabolu says that while Apu only said “thank you come again” eight times over the Simpsons history, the caricature has haunted Indian children for over a quarter century.

[26] It is here that Sakina Jaffrey defines patanking as being asked to speak in abroad Indian accent, with broad acting, and you do this in front of people. Another of his interviewees, Noureen DeWulf says that there is nothing wrong with an accent but that when an accent is part of a joke about a person, a racist dig, it is problematic.

[27] The documentary then focuses on an episode on Season 27 when Apu’s U$-born nephew, of Indian descent, is voiced by Ambudkar, whom says that the Simpsons asked him to do it, but says that in the end The Simpsons won, with the message to stop complaining, that everyone is stereotyped. Kondabolu then reads an email from Azaria to him, saying that the fact that Azaria chooses how he gets to be portrayed is ironic since this is all about misrepresentation of Indians. As the documentary closes, he says it shows that Indians can have exposure in media settings, that undeniable there has been progress for South Asians over the last decade, that if the Simpsons can’t change then perhaps it should die, saying he will remember Seasons 1-10.

[28] Russell Contreras, “‘Simpsons’ reference to Apu criticism sparks backlash,” AP (reprinted in ABC News), Apr 9, 2018; Sean O’Neal, “What can you do about Apu? The Simpsons used to know,” AV Club, Apr 9, 2018; Joshua Rivera, “Does The Simpsons Care About Its Racist Caricatures?,” GQ, Apr 9, 2018. While Azaria said in January of this year that “the idea that anybody, young or old, past or present, was bullied or teased or worse based on the character of Apu on ‘The Simpsons,’ the voice or any other tropes of the character is distressing,” this belays the reality: that it has already happened.

[29] Shuja Hader, “Defending the Apu stereotype again? Maybe The Simpsons has run its course,” The Guardian, Apr 10, 2018; Allahpundit, “Today’s important controversy: “The Simpsons” thinks criticism of Apu is “politically correct”,” Hot Air, Apr 9, 2018; Brandon Morse, “The Simpsons Not Caving to SJW’s Politically Correct Pressure Is the Line in the Sand Society Needed,” Red State, Apr 4, 2018. The reactionaries have this fake idea of a “social justice warrior” or SJW, a concept which they created to demonize progressives. Their viewpoint was embraced by show writer Al Jean who said on twitter that “Respectfully Hank won an emmy for voicing the character in 1998. Only 20 years ago,” and that “no, I’m just saying Lisa’s statement was factual.”

[30] Shuja Hader, “Defending the Apu stereotype again? Maybe The Simpsons has run its course,” The Guardian, Apr 10, 2018; Carl Kinsella, “The latest Simpsons episode sums up how the show has completely lost its way,” Joe, Apr 9, 2018; Melenie McFarland, ““The Simpsons” just made its Apu problem worse — and proved its creative bankruptcy,” AlterNet (reprinted from Salon), Apr 9, 2018; Yohana Desta, “The Simpsons Still Doesn’t Understand the Problem with Apu,” Vanity Fair, Apr 9, 2018; Michael Cavna, “‘The Simpsons’ responds to criticism that Apu is a stereotype: ‘Don’t have a cow’,” Washington Post, Apr 9, 2018; Steph Harmon, “‘Don’t have a cow’: The Simpsons response to Apu racism row criticised as ‘toothless’,” The Guardian, Apr 9, 2018; Jen Cheney, “The Simpsons’ Apu Response Is What Happens When You’re on the Air for Too Long,” Vulture, Apr 9, 2018; Ryan Parker, “‘Simpsons’ Criticized for Response to Apu Controversy,” The Hollywood Reporter, Apr 9, 2018; Russell Contreras, “‘Simpsons’ reference to Apu criticism sparks backlash,” AP (reprinted in ABC News), Apr 9, 2018; Nicole Drum, “Fans Are Unhappy With How The Simpsons Handled Apu,” Comicbook, Apr 9, 2018; Johnny Lieu, “People feel let down by ‘The Simpsons’ response to Apu stereotyping,” Mashable, Apr 9, 2018; Dan Snierson, “The Simpsons briefly addresses Apu controversy, causes more controversy,” Entertainment Weekly, Apr 9, 2018; Sean O’Neal, “What can you do about Apu? The Simpsons used to know,” AV Club, Apr 9, 2018; Joshua Rivera, “Does The Simpsons Care About Its Racist Caricatures?,” GQ, Apr 9, 2018; Linda Holmes, “‘The Simpsons’ To ‘The Problem With Apu’: Drop Dead,” NPR, Apr 9, 2018. Others have pointed out that “Apu wasn’t a contested character when the show began, but he is now” (so what), that the show missed the opportunity to acknowledge why “the depiction of Apu and his portrayal by a white man…have been offensive to many members of the South Asian community,” that the show should admit its mistakes, that the portrayal has always been “offensive, it’s just that the people hurt by it didn’t have a voice,” and that “The Simpsons has not been relevant in years.”Some had deeper criticism, saying that “the suggestion that any change to Apu would rob The Simpsons of its essential spirit” is wrong, adding that the implication of the statement in the episode is “what matters most here is the show’s legacy,” adding that “The Simpsons has generally earned the benefit of the doubt by being a sharp cultural satire in so many other respects” and that while the show has treated, in their mind, Apu well, becoming a “genuine, multidimensional character with a rich history and inner life.”

[31] In the capitalist system as a whole, “the dominant class” combats the “laboring class,” using facts that favor “the bourgeois class and damn…the working class and its politics,” to build off what Gramsci wrote, specifically talking about bourgeois newspapers. They also, as it is evident, manipulate “public opinion according to the desires of the government and the capitalists.”

[32] Shuja Hader, “Defending the Apu stereotype again? Maybe The Simpsons has run its course,” The Guardian, Apr 10, 2018; Brandon Morse, “The Simpsons Not Caving to SJW’s Politically Correct Pressure Is the Line in the Sand Society Needed,” Red State, Apr 4, 2018.

[33] “Exhibit A: Examples of Media Bias,” Italic Institute of America, accessed Apr 10, 2018; “Shark Tale: The Complete Story,” Italic Institute of America, accessed Apr 10, 2018; “SHARK TALE – Overview, Argument, & Position Summary,” Italic Institute of America, accessed Apr 10, 2018. The Italic Way adds that the “equal opportunity offender” argument for defenders of the show is weakened “by the fact that the show’s writers take obvious pains to avoid heavy handed characterizations of all groups but Italian Americans.” However, the Italic Way seems to not focus enough on the “several African American characters that are featured…a decadent clown, is depicted Jewish…[and] a convenience store owner is depicted as Pakistani” (actually Indian, not Pakistani) claiming that all of these are “unaccompanied by dialogue or mannerisms which evoke the crudely negative…stereotypes as those heaped on Fat Tony and his gang, proving that the writers of the show are not nearly as bold and daring as they’d like us to believe,” saying the show does not get a pass of approval from them even though Tony and his mob are limited to only certain episodes. This is a bit distorted as Apu is undeniably a racist stereotype, which is negative, but I see what they are saying. The Italic Institute of America added that the first film in the series, and by extension the two others, “criminalized the history of the Italian American immigrant experience and reaffirmed the belief that criminal behavior is an essential aspect of Italian culture,” creating a “billion-dollar spin-off industry which has spread to every conceivable media outlet in America,” further explained in this 6-page article.

[34] There are some funny ones, however (even with some ageism present for the older individuals), like: a businessman in the failing car industry, Herb Powell, Birch Barlow (parody of Rush Limbaugh), Homer the drunk/dead-beat dad/working-class slob, Barney the drunk, Bart the bad boy; Dottering grandparents, Abraham “Abe” Simpson and Jacqueline Bouvier; 1960s radical, Mona; civil servant state comptroller Atkins who is of Canadian descent; Dottering Democrat Mary Bailey; Geeks/nerds Benjamin, Doug and Gary; Radio hosts Bill and Marty; Corporate lawyer, the Blue-haired lawyer, Booberella, student Wendell Borton (apparently of Mexican descent), local news anchor Kent Brockman, Marge and Homer’s baby, Maggie, Santa’s Little Helper (the dog), Snowball II the cat, Diabetic Dia-Betty, Blinky, male steward/flight attendant Clancy Bouvier, Sunday school teacher Ms. Albright, old man Jasper Beardly, capitalist Mr. Burns, Capital City Goofball, fat white nerd named Comic Book Guy, jailbird Snake, top scientist Professor Frink, Raphael, Superintendent Chalmers, unemployed father Kirk Van Houten, mentally ill cat owner Crazy Cat Lady, nuclear plant employee Charlie, Christian neighbor , Sideshow Bob, quack doctor Dr. Nick, incompetent attorney Lionel Hutz, actor/salesperson , country singer Laureen Lumpkin, oil millionaire “The Rich Texan,” corrupt police chief , and clueless police officer Eddie.

[35] Neither Apu’s wife, Manjula, Apu’s brother Sanjay (and his daughter), Apu’s mother, Apu’s cousin Navi, are voiced by those of Indian descent but only by White people. Only Jay, Apu’s nephew, is portrayed by a person of Indian descent, and he only has had two appearances in the show, one on which he voiced by a White person, while the children have no speaking parts.

[36] This isn’t a shock, as Hank Azaria voices 200 characters in all, over the show’s history, with other voice actors likely having comparable numbers! Also take the “Cleveland Show” which portended to be a “black” show: half of the main characters, who are all Black, are voiced by White individuals!

[37] As Schneider, if the Simpsons family is excluded from “the results become a bit less predictable, if not exactly surprising” with Mr. Burns speaking “the most words among supporting cast members, followed by Moe, Principal Skinner, Ned Flanders, and Krusty rounding out the top 5.” Apu, specifically, is listed as speaking 11-12,000 words, even more than Smithers! You could say the same dynamic is at work with Family Guy, which centers around the patriarch, Peter Griffin

[38] Melenie McFarland, ““The Simpsons” just made its Apu problem worse — and proved its creative bankruptcy,” AlterNet (reprinted from Salon), Apr 9, 2018; Carl Kinsella, “The latest Simpsons episode sums up how the show has completely lost its way,” Joe, Apr 9, 2018; Jen Cheney, “The Simpsons’ Apu Response Is What Happens When You’re on the Air for Too Long,” Vulture, Apr 9, 2018.

[39] In the past, The Simpsons “gracefully and savagely deconstructed the foibles of white America, casting a withering gaze on subjects like gun ownership, right-wing broadcasters, the American school system, police incompetence and both Republicans and Democrats — all the while making charming, absurd and unexpected jokes.”

[40] I recently watched an episode, “Fears of a Clown,” with a storyline about Krusty redeeming himself. It was emblematic of The Simpsons: it was entertaining but not funny. As Dennis Perkins of AV Club noted (Dennis Perkins, “Bart, Krusty, Marge, and Skinner unsuccessfully vie for our attention in a forgettable Simpsons,” AV Club, Apr 1, 2018), “…a handful of fine seasons can be cobbled together from episodes from the post-classic seasons, and the show is more harshly judged against itself than against any baseline of acceptable sitcom quality…sometimes The Simpsons rolls out an episode that’s so pale an approximation of its best that sticking up for it becomes an exercise in hand-waving and deep, deep sighs…[this episode] is…irrelevant in its hollow echoes of past, actually memorable, episodes. When the book on The Simpsons is finally closed…and the inevitable all-time episode rankings are compiled, “Fears Of A Clown” is one of those installments destined to elicit blank stares, even from die-hard fans. It barely exists…Plotting discipline remains one of latter-day Simpsons’ most dispiriting weaknesses, with the least memorable episodes heaping unrealized A- through C-stories atop each other as if hoping quantity will distract from how little of substance in happening.”