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Uncut Funk Part 2_Escatel

Hi everyone,

I am posting twice (I missed last week's post). 

The vulnerability with which Hall and hooks speak is inspiring. It displays a very human component to conversational exchange but also demonstrates a journey of growth for both of them. In one instance, hooks unpacks a public statement she made about Oprah and the backlash she received. She has this to say about it, "That is part of what has led to a certain kind of collapse with feminism, this desire to restrict the boundaries of how we talk about certain things, a certain kind of overlay of heavy-handed political correctness." (12) Reflecting on the topic of political correctness, how can policing what we say and how we say it a form of policing vulnerable conversations such as these? What does the turn to cancel culture in the context of PC politics doing? How is this not the work we should be putting our energy in? How can we have a more human approach to human error?

Later on in Hall and hooks conversation, they unpack the messiness of desire, reproduction, sexual jealousy, and monogamy. hooks points to androgyny as a politic of the self that allows one to gender bend and be our own whole selves for the love our ourselves as we are for the exploration of desires (starts p.73). Why do you think it is so difficult for academicians to talk about/write about desire? How does an exploration of desire hold potential for a sort of self-reflexive journey to becoming our whole selves?

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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?