Exploring how digital visual effects have changed the representations of the body and identity in action films. When Harrison Ford appeared digitally de-aged in Indiana Jones and the Dial of Destiny, audiences witnessed more than a technical feat; they saw how visual effects are reshaping what bodies can be on screen. In Action Bodies: VFX, Identity, and Embodiment in Blockbuster Cinema, Drew Ayers (Eastern Washington University) examines how the contemporary action genre redefines embodiment across human, superhuman, animal, and machine forms. Ayers argues that action films are a crucial site for understanding how popular media both reflect and shape cultural debates about identity, citizenship, disability, and ethics in the era of big data and algorithmic culture. Through case studies including Top Gun: Maverick, The Woman King, The Fast & the Furious franchise, and Avatar: The Way of Water, Ayers explores how VFX-altered bodies carry ideological weight. While the action genre has long leaned conservative in its politics of identity, its digitally mediated bodies also generate unexpected opportunities: glimpses of more inclusive and flexible modes of embodiment. As artificial intelligence and synthetic imagery continue to transform film production, Action Bodies demonstrates why careful attention to action cinema is essential for understanding how contemporary culture imagines and engineers the future of the body.

Drew Ayers is a professor of film at Eastern Washington University. He is the author of Spectacular Posthumanism: The Digital Vernacular of Visual Effects, and his work has been published in animation, Configurations, Convergence, and Film Criticism.

Cory Barker is a faculty member in the Donald P. Bellisario College of Communications at Penn State University, where he teaches courses on film, television, and digital culture. Newsletter.

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The history of sports in Turkey is deeply contested. Over the decades, journalists, pundits, non-professional historians, sports scholars, and everyday people have offered competing narratives about the origins of modern sports in the late Ottoman Empire. In The Ottoman World of Sports: Refashioning Bodies, Men, and Communities in Late Imperial Istanbul (University of Texas Press, 2026), Murat Cihan Yıldız tells the story of how Istanbul’s Muslims, Christians, and Jews—gymnastics teachers, football coaches, weightlifters, journalists, athletes, and fans—created a gendered and class-stratified civic project that promoted athletics as a source of fun, beauty, and moral education. Influenced by the emerging global vogue for organized sports, all boys from the expanding middle class of the late nineteenth- and early twentieth-century imperial capital were expected to exercise and compete on the playing field in order to develop into moral men. Yet even as the embrace of modern athletics transcended ethnoreligious divisions, it did not erase them. Drawing on a wide range of archival research in multiple languages, Yıldız shows that sportsmen created new communal boundaries in team affiliations, fandom, and sports media. Adeptly reconstructing Istanbul’s imperial culture as it was experienced more than a century ago, The Ottoman World of Sports recovers a lived imperial culture whose defining features were shaped by its multiethnic, multireligious, and multilingual sportsmen.

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The history of sports in Turkey is deeply contested. Over the decades, journalists, pundits, non-professional historians, sports scholars, and everyday people have offered competing narratives about the origins of modern sports in the late Ottoman Empire. In The Ottoman World of Sports: Refashioning Bodies, Men, and Communities in Late Imperial Istanbul (University of Texas Press, 2026), Murat Cihan Yıldız tells the story of how Istanbul’s Muslims, Christians, and Jews—gymnastics teachers, football coaches, weightlifters, journalists, athletes, and fans—created a gendered and class-stratified civic project that promoted athletics as a source of fun, beauty, and moral education. Influenced by the emerging global vogue for organized sports, all boys from the expanding middle class of the late nineteenth- and early twentieth-century imperial capital were expected to exercise and compete on the playing field in order to develop into moral men. Yet even as the embrace of modern athletics transcended ethnoreligious divisions, it did not erase them. Drawing on a wide range of archival research in multiple languages, Yıldız shows that sportsmen created new communal boundaries in team affiliations, fandom, and sports media. Adeptly reconstructing Istanbul’s imperial culture as it was experienced more than a century ago, The Ottoman World of Sports recovers a lived imperial culture whose defining features were shaped by its multiethnic, multireligious, and multilingual sportsmen.

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