Skip to main content

Distorted Ideology

First off, apologies for the slightly late post. It has been a day... 

There is a quote from one of the Hall chapters that has stuck with me since reading it, "In a world saturated by money exchange, and everywhere mediated by money, the 'market' experience is the most immediate, daily and universal experience of the economic system" (37). The high school students I teach in Solon will often express the desire to "make a lot of money" when they are older without thinking deeper about why money is their desire. My question: How is money a flawed ideology or gap in the way we conceptualize lived experience in our society?

The other question is focused on Hall's analysis and critique of Marx's "false consciousness:" How is it possible for people, who are living their relations to their conditions, to not realize their ideology is distorted? What methods or lived experiences exist to create acceptance of a flawed or distorted ideology?

Comments

Post a Comment

Popular posts from this blog

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?
Post a Comment
Read more

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?
Post a Comment
Read more