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Week 6: Racist ideologies, Cultural Studies, & Culture Wars

I usually get exhausted half-way through 40+ page academic articles, but getting through "Race, Articulation and Societies Structured in Dominance" felt SO rewarding. Stuart Hall carefully untangles the limitations of economic and sociological theoretical frameworks and insists on linking & theorizing economic, historical, social, ideological, and of course, racial structures through the process of articulation. Toward the end of the piece, Hall writes “The ideologies of racism remain contradictory structures, which can function both as the vehicles for the imposition of dominant ideologies, and as the elementary forms for the cultures of resistance” (241). I am interested in the latter part of this statement: How do ideologies of racism also create cultures of resistance? What does this resistance look like? What conditions and structures cause different non-Black ethnic groups to weaponize racist ideologies for their own benefit? 


On the institutionalization of cultural studies, Slack writes “as cultural studies becomes more ‘domesticated,’ that is, as it becomes a more institutionally acceptable academic practice, the ‘problem’ of articulation will be cast more as a theoretical, methodological and epistemological one than a political and strategic one (127). This sentiment also echoes that of Stuart Hall’s, where instead of perceiving cultural studies as a critical, deconstructive project, it is seen as “one more paradigm”(“On Postmodernism and Articulation” 59). What do you all see as the current concerns of theory & theorizing in the field of cultural studies? What conditions in academia lead to theory losing its political imperative? (Here, I am also thinking about how critical race theory and/or abolitionist thought are subject to being metaphorized, treated as an ornament or career booster in the academy😐).

P.S.: What do you all make of the "culture wars"? Is there really such a thing as two (maybe multiple) competing ideologies or one ideology rearticulated to serve a different purpose (Biden-Harris's intersectional imperialism, for one)?

Thelma

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 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?

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 In "Race, Articulation and Societies Structured in Dominance," Stuart Hall is concerned with complicating Marxist theory's tendency to overgeneralize and universalize its claims that are specifically located within a European history of labor. Questions concerning slavery, coloniality, unfree/forced labor come to the fore and force Marxist theorists to grapple with the need to be specific in their contextualization and historicization of particular moments, ruptures and conjunctures. My questions are as follows:  1. How do we move forward with Marxism while taking into account the component of "unfreedom" when conceptualizing class, labor, and labor power? How does the "proletariat" fail to account for the lived realities of racialized bodies?  2. It seems as though Hall is also saying that race is not all encompassing and also shouldn't be overgeneralized/universalized. In short, labor and race are both always already at work. As a scholar who ce...