WHAT ABOUT THE OLD CULTURAL INTERMEDIARIES? AN HISTORICAL REVIEW OF ADVERTISING PRODUCERS

Critical work on advertising is underscored by a teleological conception of its object. This often emerges in the form of an emphasis on advertising as an evolving, hybrid institutions that increasingly mixes the ‘economic’ with the ‘cultural’. It is in this vein that advertising practitioners have been characterized as ‘new cultural intermediaries’ deploying distinctive aesthetic sensibilities. Similar patterns of knowledge and behaviour, however, can be traced amongst early producers of advertising suggesting a generation of ‘old’ cultural intermediaries. This unexpected phenomenon, it is argued, arises for two reasons. The first is that much critical work addressing the nature of contemporary advertising lacks historical context. The second is that culture and economy are normatively conceptualized as separate spheres. This separation underplays the multiple interconnections between the cultural and the economic in instances of material practice. Accordingly it is proposed that advertising be reformulated as a constituent practice that has historically relied upon the juxtaposition of ‘cultural’ and ‘economic’ knowledges.     

Cultural Intermediaries and the Media

This article provides an introduction to, and makes a case for, cultural intermediaries as an entry point for the study of media and cultural production. We offer a strategic parsing of the conceptual foundations provided by Bourdieu with regard to cultural intermediaries and the media, loosely organized in terms of where they are located (working in media); the means of accomplishing their role (working with media); and their economic role in promoting consumption (the work of mediation). We then follow the translation of the concept from Bourdieu to a cultural economy approach that is concerned with the material practices involved in the formation of value. A review and comparison of substantive findings from a range of cultural economic case studies of cultural intermediary occupations serves as an introduction to a three-fold approach that might guide future studies of occupations in cultural industries, in terms of: historicizing occupations, material practices, and assessments of impact. Finally, we conclude with a claim for the utility of ‘cultural intermediaries’ as a way to think about cultural production, and highlight areas in which work remains to be done.     

DELEUZE AND GUATTARI IN CULTURAL STUDIES

This text was the original second chapter of the author's doctoral dissertation (Escobar ); this chapter was never included in the book that eventually grew from the dissertation (Escobar ). Although the chapter's contribution to debates on the economy are largely synthetic and certainly not original, the author wanted to publish it for a number of reasons. First, the alleged triumph of neo-liberal ideologies and the increase in depth and scope of market cultures at present make even more important the task of cultural analysis of economics and the economy. This paper was an effort in this direction, particularly to mapping the genealogies of what in the paper is called ‘the Western economy’. Second, there have been some recent claims that the cultural analysis of economics and the economy has hardly been broached. References to Polanyi's foundational role in this respect are, of course, de rigueur, but one only needs to point at the pioneering work of Stephen Gudeman since the 1980s to dispute this claim. Third, the same cultural analysis is experiencing a much needed surge, with several groups today fully engaged with it from various – some times overlapping – perspectives. Finally, the impetus for this piece also comes from the creative efforts by a number of social movements in the world – such as some of the autonomistas in Argentina – to go even beyond ‘rethinking’ the economy to propose that what is needed is a new invention altogether.     

Mediating production and consumption: cultural capital and 'cultural workers'

This paper examines recent debates about the role of what Bourdieu termed cultural intermediaries in the formation and reproduction of the relations of cultural capital. Workers in the cultural or creative industries were given a central place in Bourdieu's schema in the creation of hierarchies of value in the production and consumption of symbolic goods. Subsequent writers about the apparent emergence of a creative economy (Lash and Urry 1994; Featherstone 1991) have given workers involved in the production and distribution of cultural goods a pivotal place in the development of late or post-modernity. More recent work (Negus 2002; Nixon and du Gay 2002) has criticized the validity and coherence of the term as it has come to be understood and called for more rigour in its definition and use. This paper adds to this debate by considering the book trade as a space in which the gap between production and consumption of cultural goods is mediated. It suggests that cultural intermediaries, as cultural workers, are engaged in the reproduction of the cultural aspects of social class by 'shoring up' their insecure position in the relations of cultural capital, rather than simply being the taste leaders of a reflexive modernity.     

The ‘Not to be Opened’ Letter: Family Secrets,Hidden Knowledge and Violate Prohibitions

This paper presents a view of family secrets that is informed by their broader biological and cultural context. Two particular perspectives are employed. First, Bateson's biologically-based concept of ‘sacred knowledge’ is extended to apply to human cultural practices, such as the ban on certain forms of intergenerational instruction. Second, the anthropological concept of ‘taboo’, as expressed in cultural practices, myth and folklore, is used to provide insight into the mixture of awe and disgust which surrounds secrets, and into the possibilities for both positive and negative outcomes when prohibitions are violated. From these complementary viewpoints, the author explores why family secrets arouse such intensely polarised feelings in helping professionals as well as in family members, and suggests more morally neutral frames within which therapists might view secretkeeping behaviour. A case illustration is used to illustrate potential problems with the assumption that secret knowledge should always be shared across generational bound-aries. Finally, the ‘not to be opened’ letter is introduced as a therapeutic option in cases where the clients and/or the therapist are unclear about the wisdom of revealing a particular secret.     

Mining,indigeneity, alterity: or,mining Indigenous alterity?

In this special issue on ‘extraction’, we think critically about two urgent and entangled questions, examining the political economy of mining and Indigenous interests in Australia, and the moral economy of Indigenous cultural difference within Cultural Studies and Anthropology. In settler colonial states such as Australia, Indigenous cultural difference is now routinely presented as commensurate with, rather than obstructive of, extractive industry activity. Meanwhile, the renewed interest in ‘radical alterity’ across these disciplines has seen a movement away from regarding authoritative claims about ‘others’ as morally suspect – as only extracting from or mining Indigenous worlds for insights and academic prestige. The ‘ontological turn’, however, leads us to question the empirical status of the ontologies circulating through academic discussions. What happens when Indigenous people disappoint, in their embrace of environmentally destructive industries such as mining, for example? We argue that in cases where ‘they’ are not as different as ‘we’ might hope them to be, scholars should be concerned to foreground the potential role of colonial history and processes of domination in the production and reduction of ontological difference. Second, we call for critical assessment of the political, epistemological, and social effects of both academic and societal evaluations of difference. We conclude by urging for a scholarship that does not pick and choose between agreeable and less agreeable forms of cultural difference.     

THE FIRST THINGS FIRST MANIFESTO AND THE POLITICS OF CULTURE JAMMING: TOWARDS A CULTURAL ECONOMY OF GRAPHIC DESIGN AND ADVERTISING

Advertising has long been recognized as an important cultural force by media and cultural studies scholars. Graphic design, despite its comparable ubiquity, has rarely been the subject of this kind of critique. Where these activities have been discussed, the emphasis has been overwhelmingly on their textual manifestations (graphics, ads, commercials) and, occasionally, on their reception. In the interest of working towards a fuller account of the overall circulation and reproduction of an increasingly commercial contemporary culture, then, this paper turns to the generative source of these ephemeral artefacts and, in particular, professional graphic design practice. By paying especial attention to the framing of current debates about accountability and social responsibility within this profession, this paper seeks to explore the constraining and enabling effects of commercial practice. Advertising and design are readily distinguishable from other economic institutions because of their declared expertise in creating specifically cultural forms of communication. Further, these practices rely on the skills of cultural intermediaries: individuals whose job it is to develop these forms to mediate between, or more properly, articulate, the realms of production and consumption. Graphic designers, it seems, enjoy much greater latitude for personal expression than ad creatives – or at least enjoy a professional culture, or habitus, that supports debate and dissent through a variety of activities, and recognizes non-commercial design projects as legitimate forms of expression. While the designers interviewed here may claim that advertising is a creative practice entirely subsumed by commercial constraints, they also recognize that their own professional activities involve only a limited degree of subjective control. Personal and non-commercial projects, often indirectly funded by income from business clients, appear to provide a more reliable means to creative fulfillment.     

CRITICAL EXPLORATIONS OF GENDER AND THE CARIBBEAN: TAKING IT INTO THE TWENTY-FIRST CENTURY

ABSTRACT

In the years after the Greek Junta, activists who had been involved in anti-dictatorship movements abroad returned as the country’s new pool of left-leaning, well-educated political actors. Drawing on interviews with former activists and borrowing from recent developments in cultural sociology, I analyse these returns as political projects fraught with moral conundrums. I argue that the contemporary crisis structure accounts of returns by placing speakers within what Boltanski and Thévenot call a ‘situation subject to the imperative of justification’. I make two arguments regarding the critiques and valuations used in accounts: First, the idealized political subject put forward by former activists promotes withdrawal over participation and silence over speech. Second, failure is valorized as a principled mode of self-exoneration. This article further demonstrates the importance of theorizing return migration within an ethnographic treatment of the present.     

Empire,emotion, exchange: (dis)orienting encounters of/with post-9/11 US cultural diplomacy

ABSTRACT

This article disentangles how empire, emotion and exchange intersect and work to orient and disorient processes of identity formation within post-9/11 US cultural diplomacy. Focusing on everyday cultural exchange practices, it challenges the particular cosmopolitanism embedded in these programmes that hinges upon the affective and the colonial. It reflects on how this entanglement of empire, emotion and exchange operates through modes of governmentality that produce energized, more governable subjects and masks such operations of power. Analysing one particular exchange – YES – this article disorients colonial logics of subjectification by exploring affective exchange encounters that are always already (dis)orienting. It then serves as a disorienting encounter with cultural diplomacy through four provocations, illustrating how empire is (always) (dis)orientating, can (dis)orient, can be disoriented, and must undergo disorientation. First, post-9/11 US cultural diplomacy and its logic of cosmopolitanism suggest empire is always (dis)orientating via its manifestation in ‘unusual’ sites; while exchange programmes’ onus on celebrating difference appears to conflict with ‘where’ empire ‘normally’ orients itself, as post/decolonial scholarship reveals, it is in the seemingly benign/unquestionable where empire does its work most profoundly. Second, the entanglement of emotion, empire and exchange can (dis)orient exchange subjects through how they are governed to perform and oscillate between ever-shifting ‘ideal’ subjectivities (familiar national/cosmopolitan global/enterprising neoliberal). Third, tracing colonial echoes and spectres in these exchanges reveals empire as disoriented, as that which is analytically ‘less conventional’. An arguably ‘conventional’ analysis oriented around a neo-colonial logic and an imperialistic ‘America’ while seductive in its simplicity obscures the governmental and performative complexities operating within these programmes. Finally, disorientation enables empire to be challenged and disrupted, opening up possibilities for post-9/11 US cultural diplomacy, and the self-Other relations comprising it, to be reimagined. In short, this paper’s analytical disorientation can lead to a reorientation of cultural diplomacy.     

DIRTY DIAPERS AND THE NEW ORGANIC INTELLECTUAL

This article examines the conjuncture in the last decade of the political, economic, demographic and cultural forces in the USA that have facilitated the emergence of a complex identity category, the ‘single mom’ – a category that has come to stand for the failure of the welfare state and the purported possibilities of neo-liberal self-sufficiency as well as for the rearticulation of those conditions. The ‘rationalities of government’ that make freedom an increasingly difficult state for poor women to achieve are connected to the production of a set of ‘practices of the self’, in the form of cultural texts ranging from self-help literature to television and film that represent and advise single mothers on how to demonstrate their self-sufficiency and self-governance. It is argued that analysis of single mothers is a critical component of understanding current social conditions as they are played out in the USA in the realms of domesticity, family and mothering, realms often given short shrift in comparison to cultural studies' work on public cultures and spaces.     

Museum acrobatics: artistic intervention and the work of cultural studies

This paper responds to questions posed to the panel regarding intellectual work and the division of labour in the academic and non-academic work of cultural studies. Using examples of ‘failed attempts’ at producing change at the Art Gallery of Ontario, the paper re-frames notions of transmission in the project of cultural studies in relation to questions of participation to provide a framework for thinking about how cultural studies practitioners engage with the public sphere.     

‘THE RAIN IN SPAIN STAYS MAINLY IN THE PLAIN’

As is known, ‘the rain in Spain stays mainly in the plain’ is a famous line from George Bernard Shaw's play, Pygmalion (1912), a witty and highly entertaining study of Victorian class distinctions and social conventions. Broadly speaking, my aim is to exploit the cultural credentials of both the work and its celebrated rhyme by using them as a rhetorical device from which to stake out the position of cultural studies within the Spanish university. The approach I will advance tries to take account of the principles listed by Cary Nelson in his cultural manifesto (1996, pp. 273–86), even though it derives more directly from the immediate conditions of higher education in Spain and specifically from my own experience as a university teacher. As I hope to demonstrate, several connections may be established between ‘the rain in Spain stays mainly in the plain’ and the difficulties that arise in trying to speak/write about cultural studies. Likewise, the rhyme as well as certain details in the comedy's plot can serve as useful cultural analogies for some of the ‘meta-problems’ faced by cultural studies in the Spanish context. And more crucially, the famous line can be put to use in the classroom as a helpful, eye-opening exercise for future cultural agents or ‘producers’ (Striphas, 1998: 457). I shall therefore move from problems of discourse, to inherent power structures and finally unto the actual practice of cultural studies.     

Forecasting food supply chain developments in lagging rural regions: evidence from the UK

Endemic problems in EU ‘lagging rural regions’ (LRRs) are well documented and various support mechanisms have long been in place to help overcome structural difficulties. Nevertheless, new rural development architectures are now being sought and some scholars have posited that LRRs may benefit from the ‘quality (re)turn’ in food and a relative shift from long to short food supply chains. The ways in which this ‘new agriculture’ relates to rural development in lagging regions sound fine in theory. However, in practice it is far from clear what will actually happen, where and how. This paper attempts to answer some of these questions and, using a Delphi technique, to forecast those factors likely to influence supply chain development and performance in two LRRs in the UK: West Wales and the Scottish–English Borders. The findings suggest that while most experts willingly accept the socio-economic values that can be gained by localising, shortening and synergising the food chain in LRRs, there are also important barriers that question the emergence of such an agrarian based rural development dynamic. These include the small number and size of ‘alternative’ producers in both locales, with most still locked into industrial forms of production; the restrictive influence of bureaucracy; the shortfall of key intermediaries in both regions’ food chains; and the poor provision of key physical infrastructures (e.g. roads, railway and telecommunications). The Delphi method also reveals how expert opinions about rural development in LRRs are contingent and contested, with contradictions emerging within, as well as between, rounds.     

THE MICRO-ETHICS OF EVERYDAY LIFE

In this article I offer an unfashionably ideological critique. I argue that, in the USA, ideology now appears in the form of the narratives that capitalism tells itself about itself, in particular at sites of commodity consumption. I examine three everyday sites in which capitalism constructs an Imaginary version of itself as it exhorts contemporary consumers to consume ethically: during a visit to a Target Superstore; on an overnight stay in a hotel room; and while purchasing a bag of fair trade coffee. In these moments and at these sites, corporations instruct us in the ‘ethical’ use of their commodities, and obeying those instructions promotes us to the rank of ‘consumer activist’. This article attempts to explain how this ‘ethical consumption’ – a form of what I call ‘micro-ethics’ – has displaced more social, or ‘macro’, forms of ethical action. To make my case, I argue that globalized capitalism denies many of us the social coordinates, or handholds, that are necessary if we are to feel that we can act meaningfully within the Symbolic Order, or social reality itself. This ‘deworlding’ effect, as Alain Badiou calls it, encourages us to reject social forms of ethical and political life and to retreat to a careful policing of the Imaginary boundaries of our ‘inner selves’ instead. In other words, global capitalism logically produces, as its own ideological support and supplement, a micro-ethics that attends only to what the single person can do, and only within the realm of consumption. We participate in this fantasy version of ‘eco-capitalism’ that advertising, publicity and other discourses establish to the extent that we accept consumption as the ultimate horizon of our ability to intervene in problems of ecological depredation and the exploitation of labour in the First and Third Worlds.     

Begging the questions: producing Shakespeare for post‐apartheid South African schools

This paper examines some of the ways ‘Shakespeare’ is functioning in the post‐apartheid education system. It is not based on education or textbook theory. Rather, it seeks to test some of the assertions of new historicist and cultural materialist theories by analysing the ideological work performed by editions of Macbeth produced for post‐apartheid schools. It asks questions about Shakespeare in the South African school classroom, and about the relationship of work produced in universities to the broader educational, and cultural, context.     

‘Let your indulgence set me free’: reflections on an ‘Africanised’ Tempest and its implications for critical practice

A joint production of The Tempest by Stratford’s Royal Shakespeare Company and Cape Town’s Baxter Theatre raises questions about the possibilities, and difficulties, of the deliberate ‘Africanisation’ of Shakespeare. I argue that the discursive fields within which ‘Shakespeare’ and ‘Africa’ are read carry significations that preclude easy acknowledgement. I consider the interpretative function an unapologetic, celebratory ‘Africa’ performs when it is put in conversation with canonical Shakespeare. Drawing on Terence Hawkes’s notion of ‘presentism’, I argue that in its effects this particular staging gives life both to the partisan discourse of public forgiveness in South Africa and to the powerful figure of ‘Shakespeare’. An African Tempest that engages the discourse of forgiveness allows ‘Shakespeare’ to share in the sociality invoked by ubuntu. Post‐apartheid theatre would do better to resist a post‐Truth and Reconciliation Commission hope of transcendence and an iconic ‘Shakespeare’. However, it may take great boldness to claim the latitude with which to trespass beyond an apparently familiar ‘Africa’ and an uninterrogated ‘Shakespeare’. The cultural legacies of ‘Shakespeare’ and ‘Africa’ need to be treated with the kind of unflinching critique of self and society that Edward Said deems central to the work of the humanities.     

A ‘desi’ diaspora? The production of ‘desiness’ and London's Asian urban music scene

Increasingly, the term ‘desi’ amongst British Asians has been commonly used to describe South Asian diasporic cultural forms and practices, particularly regarding musical genres and styles. This article opens up debate on its contested meanings and usage within the London Asian urban music scene. In unpacking the complex and contradictory meanings and uses of ‘desi’ across time, space and place, ‘desiness’ becomes exemplary of the ambivalent spaces of youthful diasporic identities in process. I argue that cultural practices, such as music production and consumption, provide critical tools to critique one-dimensional notions of ‘Britishness’ and ‘Asianness’, as well as to reassert normative notions of belonging and diaspora. The exploration of diasporic identities in the making within the spaces of London Asian cultural production highlights the importance of everyday forms and practices and fosters a better understanding of multiculture and new modes of belonging in London.     

INTERFACING FEMINISM AND CULTURAL STUDIES IN HONG KONG: A CASE OF EVERYDAY LIFE POLITICS

Cultural studies, as a cultural and political re-articulation of common sense, knowledge and community practices, aims at opening up new cultural space for criticisms, reflections and action. Originating from the women' movement and later flourishing in the academy as well, feminism espouses similar aims to cultural studies. Both cultural studies and feminist/gender studies have a strong sense of intervening into everyday life politics. This paper is an attempt to discuss how feminism and cultural studies interface with each other, largely based on examples of gender-related everyday life politics taken from the feminist movement in Hong Kong. It will examine issues concerning the conflict of consumption and female subjectivities, the reconceptualization of home and housewives, and the representation of everyday life for women and history writing. It is argued that by blurring, negotiating or deconstructing the boundary or division between positions, identities and domains–such as subject and object, housewives and workers, private and public, personal and political, consumption and production–the re-articulation of knowledge about ‘victim’, ‘exploitation’, ‘home’ and ‘history’ in the feminist movement will not only provide the movement with new impetus and insight to reconsider its strategies in fighting for more cultural, social and economic space for women and other marginal groups at large in Hong Kong, but will also ‘metabolize’ the newly developed discipline of cultural studies in Hong Kong by providing a platform to strengthen the dynamic arm of cultural studies education and research. Based on her feminist and teaching experiences in Hong Kong, the author has highlighted activism and pedagogy as the two important dimensions of feminism and cultural studies in this paper.     

INFO-WAR AND THE POLITICS OF FEMINIST CURIOSITY

The attack on the World Trade Center and the Pentagon in September 2001 and the subsequent declaration of the ‘war on terror’ by US and European powers, placed a particular burden upon feminists in those countries to call attention to the centrality of gender discourse in the current geo-political era. This essay recognises the urgency of exploring the ‘war on global terror’ from a feminist perspective, and applying pedagogical expertise to encourage wide-ranging, informed debate within the academic classroom. Identifying the feminist questions at the heart of contemporary discourse on freedom and civilization can become a valuable way to develop a critique of imperialism from many different locations. Two themes are pursued: the language of difference, and the implications of speaking about women and gender in different situations; and the challenges of postmodern warfare, which demand a close critique of information sources. The international enterprise to reconstruct civil society in Afghanistan offers urgent opportunities to test the feasibility of transnational feminist work, in theory and practice. Finally, the essay considers the importance of bringing different kinds of contemporary texts into the classroom. The best-selling The Bookseller of Kabul is examined as a useful subject of critique. Bringing a feminist perspective on whiteness can also be helpful in analysing representations of orientalist, racist texts. Finally, feminist analyses of militarism provide a valuable way to connect patterns of power ‘at home’ with the way that war is represented to the public.     

‘In the Company of Men’: A Reflexive Tale of Cultural Organizing in a Small Organization

A tale of fieldwork in a small organization is discussed in this article with a view to highlighting how social processes, cultural understandings and expressions of gender are produced during fieldwork interaction. The tale is told reflexively and retrospectively, recording an ongoing conversation about fieldwork experience. Central to the tale is discussion of how the researcher is drawn into ‘culture–making’ within the organization and the ways in which fieldwork interaction creates a ‘space’ through which organizational members engage with, work through and realize work–place values. In this article there are multiple levels of reflection. At one level it is examined how the organizational–researcher role of ‘emotional nurturer’ was constructed during fieldwork. At the same time some cultural insights drawn from ethnographic inquiry and intensive interviewing within the small organization are presented. The analysis is also shaped by a further layer of post–fieldwork reflection and interpretation which draws in emotional issues and expressions of gender. It is argued that a close scrutiny of fieldwork roles is important to organizational research in that it makes explicit how the researcher–‘native’ interaction is central to the theorizing process and how the researcher can become a participant in organizational culture–making.