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Week 12 Matt

 hooks argues that while white feminism attempted to redefine gender roles, “black women, in general, were given a very different message which was in the struggle for black liberation we can’t afford at this time the luxury of rethinking gender relations. We’ve got to embolden ourselves by reaffirming the status quo” (82). In what ways are different identity markers pit against each other in American hegemony? How do these identities be used to alternatively constitute and deconstruct power relations?

Hall and hooks talk about the “sense of defeat” (hooks, 92) many people feel about fighting racism. What is the role of affect in social justice movements? How can we be appropriately critical while still taking care of our emotions, minds, and bodies?

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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?