By Ziauddin Sardar
Covering the floor from Antonio Gramsci to Raymond Williams, postcolonial discourse to the politics of diaspora, feminism to queer idea, technoculture and the media to globalization, Introducing Cultural Studies serves as an insightful advisor to the fundamental suggestions of this interesting quarter of study.
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Overlaying the floor from Antonio Gramsci to Raymond Williams, postcolonial discourse to the politics of diaspora, feminism to queer conception, technoculture and the media to globalization, Introducing Cultural reviews serves as an insightful advisor to the fundamental suggestions of this attention-grabbing region of research.
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Extra resources for Introducing Cultural Studies: A Graphic Guide
Moreover, Thompson’s distinction between a culture made for the working class, rather than by the working class, is important. At a time when meanings are being sought for periods of less than a decade, Thompson’s emphasis on meaningful social change “over a considerable historical period” should help us to distinguish the significant from the trivial. Thompson took issue with the French philosopher Louis Althusser (1918–90) who introduced the fashion for structuralism into Marxism (see here). His trenchant counterblast to Althusserian Marxism, published as The Poverty of Theory (1978), made him an ambiguous figure for many practitioners of cultural studies.
Culture is one of the key sites where struggle for hegemony takes place; and it is in the arena of popular culture that the issues of “moral and intellectual leadership” are resolved. Intellectuals Intellectuals also play a key role in Gramsci’s ideas. The common notion of intellectuals is that of a small élite group of highly intelligent, morally endowed, independent men (always) who constitute the conscience of mankind (sic). Against this, I argue that all men are intellectuals. But not all men have in society the function of intellectuals.
While the task of cultural studies was value analysis, its goal was value judgement. Raymond Williams Raymond Williams also started his academic career as an adult education tutor – he taught at Oxford University from 1946 to 1960. His books Culture and Society (1958) and The Long Revolution (1961) draw on two traditions within Marxism. These are the practice of seeing culture as specific expressions of the coherence of organic communities and resisting determinism in its various forms. For Williams, culture is an all-inclusive entity, a “whole way of life, material, intellectual and spiritual”.