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Reflection Week 2

 

I’m interested in Giroux et al’s idea that academia has overly rigid disciplinary structures. I’ve heard this point from a variety of perspectives, including anthropologists, religious scholars, and now cultural studies theorists. In what ways are disciplines naturally formed, vs. maintained by economic and institutional structures of academia? How could we take steps to reshape this in today’s context?

 

Hall often refers to Reagan and Thatcher, and in the “New Times” piece he refers to Thatcherism’s attempts to make Britain “great again.” This phrase really struck me due to its modern American connotation. I’m curious to know about the major connections between our current political context and the 1980s moment that Hall frequently refers to. What’s similar or different between today’s world and the “New Times” Hall writes about? 

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2/2 Discussion Questions

Althusser makes a point that ISAs operate as "unified" under the ruling ideology. To what extent are certain ISAs unified if they are "the site of class struggle" playing out, holding the potential for "ruptures" (to use Hall's phrase) with dominant ideologies? Here, I am thinking about the University of Iowa's COVID policies and how its rules are practiced and applied in many different ways throughout campus, as administrative burdens and scale make it difficult to oversee large numbers of employees. More generally, as junior scholars, grad students, and/or individuals doing cultural studies work, does it make more sense for us to do deep and nuanced readings of theorists such as Marx and Althusser in our work, or to cite others who have expanded these traditions over the years?

Week 6 Discussion Qs

 Hall brings up the concept of interpellation as applied to social formations. (p 335) How is interpellation related to articulation? How are the two different, if at all? Must the two be discussed together? I have more difficulty conceptualizing interpellation than I do articulation. If we are to take up Hall's warning not to study racism as a set of "historically specific racisms" (336) nor as something with a "universal structure" (337). What balance can we strike today between these two approaches in our current historical moment? Eduardo Bonilla-Silva has written that certain forms of modern racism have been impacted by the prevalent ideology of "colorblindness." Are we still in this moment or are new specificities arising?