NATURE IS ORDINARY TOO

In a recent article in Cultural Studies, Jennifer Daryl Slack called for the jettisoning of ecocultural studies as an add-on to Cultural Studies and the revitalizing of Cultural Studies with the eco as integral to it. One way I propose of doing so in this article is to revalue and re-establish the beginnings of Cultural Studies, and of ecocultural studies, in the work of Raymond Williams in which both were integral to the other. I call Williams both a founder of Cultural Studies and the founder of ecocriticism and ecocultural studies, though of course he did not use these terms, nor make these distinctions between them, but that is the point. Williams is exemplary in this respect in that he just got on and did the eco and this is no more the case than in his development of the concept of livelihood sadly missing from the glossaries of Cultural Studies' terms. This article traces the development of the concepts of culture, nature, landscape and livelihood in Williams' work. It argues that livelihood deconstructs the culture/nature binary and decolonizes the commodification and aestheticization of land as landscape. It reinstitutes nature as ordinary, as the stuff of work and everyday life. Nature, like culture for Williams, is ordinary too.     

Not yet the postcolonial era: The (super) nation-state and transnationalism of cultural studies: Response to Ang and Stratton

Abstract

What is the epistemological and political status of the nation-state in the current practices of Cultural Studies? What is the relationship between the transnationalization of capital/super-states and the transnational turn of Cultural Studies? Through analyzing discursive sites of ‘regionalization’, ‘the Postcolonial’, ‘globalization’, this essay attempts to pinpoint unquestioned assumptions in the critical phase of ‘internationalizing’ Cultural Studies. Unless counter-hegemony positions and strategies can be collectively discussed, argued over and formulated, Cultural Studies as an internationalist project will run the risk of losing its critical edges and even reproducing the existing power structure of the nation-states and global capital. An openended geo-colonial historical materialism is proposed to revitalize Cultural Studies as part of a global decolonization movement.     

Caring for Cultural Studies

This essay both inaugurates the editorship of Ted Striphas and reflects on the contributions of Cultural Studies’ longtime editor, Lawrence Grossberg. It opens by reflecting briefly on the journal's transformations over the last 28 years before taking stock of the wellbeing of Cultural Studies, the field. The claim here is that Cultural Studies devotes less time and attention than it used to in thinking through first principles, and thus that the future of the field hinges, in part, on asking whether core concepts are up to the task of answering to the urgent political questions of our time. The essay then recontextualizes the concept of culture, specifically with respect to the much-maligned (indeed, deservedly-maligned) ‘high culture’ tradition. In its recesses the author identifies a fugitive theoretical line in which culture signifies care, as opposed to subordination to patrician interests and aesthetic styles. This conceptual move sets the stage for the central argument of the essay, namely, that for Cultural Studies to live up to both its name and intellectual-political ambitions, it must devote significant time to caring for the infrastructure that sustains its body of ideas. The piece concludes by highlighting some of Lawrence Grossberg's efforts, as an infrastructuralist, to care for Cultural Studies and by observing how, moving forward, neither the field nor this journal will take care of itself.     

On ‘telling better stories’*

Over the course of his forty-year career, Lawrence Grossberg has modelled a form of rigorous, politically-engaged, radically contextual social research. Writing about Cultural Studies in the abstract, he has often characterized this work as, principally, about ‘telling better stories,’ and he attempts to tell them in his work on the contemporary conjuncture through analyses of political struggles in the United States. However, in a moment where calls for and claims of ‘better’ cultural stories abound on both the Left and the Right, what exactly does it mean for Cultural Studies to tell them better? I suggest we can locate attempts to grapple with Cultural Studies’ ‘better stories’ problem in the space between Grossberg’s conjunctural work and his work on the identity and future of Cultural Studies. Highlighting these efforts, I clarify what it means for Cultural Studies to assume the responsibility of telling better stories given the specific contours of the present context.     

Book reviews

Book reviewed in this article: Power, Modernity and Sociology: Selected Sociological Writings. Raymond Aron. Dominique Schnapper (ed.) Michel Foucault: Politics, Philosophy, Culture: Interviews and other Writings 1977–84, Lawrence D. Kritzman (ed.) Norbert Elias: Civilization and the Human Self-Image, Stephen Mennell Modernity and the Holocaust, Zygmunt Bauman Fin-de-Siecle Socialism, Martin Jay The Analysis of Ideology, Raymond Boudon Political Theory and the Modern State, David Held The State, John A. Hall and G. John Ikenberry Status, Bryan S. Turner Citizenship, J.M. Barbalet On Work: Historical, Comparative and Theoretical Approaches R.E. Pahl (ed.) The Transformation of Work? Skill, Flexibility and the Labour, Process S. Wood (ed.) New Technology and the Labour Process, David Knights and Hugh Willmott (eds) Employment in Britain D. GaHie (ed.) Victims of Crime: A New Deal?, M. Maguire and J. Pointing Growing Up Good: Policing the Behaviour of Girls in Europe M. Cain (ed.) The Tradition of Female Transvestism in Early Modern Europe Rudolf M. Dekker and Lotte C. van de Pol AIDS: Cultural Analysis, Cultural Activism, Douglas Crimp (ed.) Looka Yonder The Imaginary America of Populist Culture Duncan Webster     

Aesthetic matters: writing and Cultural Studies

What would it mean to treat Cultural Studies as a project that has had amongst its accomplishments the production of new forms and styles of writing, and a generative approach to aesthetics? An initial answer to this question would be that this would recognize how Cultural Studies interceded in an academic environment not only through its concern with supplying ambitious questions and insisting on a broad range of objects of scrutiny, but also by showing how this often entailed reconfiguring the forms through which intellectual inquiry conveyed its cargo. This article doesn’t seek to provide a taxonomy of Cultural Studies’ forms and styles; what it seeks to do is to encourage a self-reflexive attention to aesthetics within Cultural Studies as a form of practice. It suggests that there are two guiding questions that might frame such an attention: how might Cultural Studies generate forms that are adequate to the complexity of the configurations that it seeks to register; and how might Cultural Studies generate forms that could reach the ear of new audiences not attuned to the cadences of scholarly writing? The tension between these two questions should be seen as an invitation to purposeful experimentation within Cultural Studies.     

At the intersection of globalization and ‘civilizational originality’: cultural production in Putin’s Russia

ABSTRACT

This special issue originates from a transnational collaboration of scholars in philology, comparative literature, social theory, sociology, anthropology, ethnography, and media studies. The collection strives to advance a research agenda built on the nexus of three intellectual and academic domains: post-Soviet ‘Russian cultural studies’, the research paradigm put forward by Cultural Studies, as well as empirical methods developed in sociology. The collection illustrates the importance of expanding the experience of Cultural Studies beyond its established spheres of national investigation, while it also speaks to the necessity to re-evaluate the hegemony of the English-language academic and cultural production on the global scale. The collection offers insights into the gamut of cultural practices and institutional environments in which Russian cultural production happens today. It shows how cultural industries and institutions in Russia are integrated into the global marketplace and transnational communities, while they also draw on and contribute to local lives and experiences by trying to create an autonomous space for symbolic production at personal and collective levels. Through diverse topics, the issue sheds light on the agency, i.e. practitioners and participants, creators and consumers, of Russian cultural production and the neoliberal practices implemented on creative work and cultural administration in Russia today. The Introduction outlines the development of academic studies on Russian cultural practices since 1991; describes main political developments shaping the cultural field in Putin’s Russia; and, finally, identifies the Cultural Studies debates the editors of the collection find most productive for investigations of Russia, i.e. the instrumentalization of culture and culture as resource. Relocated in an analysis of a post-socialist society, these conceptualisations seem increasingly problematic in a situation where local and federal policies governing cultural and creative work focus simultaneously on marketization and on nationalism as the main tools of legitimizing the federal government.     

Hybrid diaspora and identity-laundering: a study of the return overseas Chinese Vietnamese in Vietnam 1

Among the overseas Vietnamese around the world, many are Chinese Vietnamese. They fled from Vietnam for different political and economic reasons during the 1970s and the 1980s. Many of them have returned to Vietnam since the 1990s to work, invest or retire. What is interesting about these returned Chinese Vietnamese migrants is the fact that when they left Vietnam they were called by the Vietnamese the Hoa (華, Chinese) or Hoa ki?u (華僑, overseas Chinese) by the Vietnamese. This identity was actually one of the reasons for their escape. When they returned, they were lumped together with all other returnees into the category of Vi?t ki?u (越僑, overseas Vietnamese) and enjoyed the special rights offered by the Vi?t ki?u policy of the Vietnamese government, which was aimed at boosting the national economy. Although their ‘Chinese’ identity had once made them to risk their lives by sailing out on the roaring sea, their ‘Vietnamese’ identity brought them back to Vietnam at other turning points in their lives. The shifting identity of these Hoa ki?u-turned-Vi?t ki?u has produced an interesting migration story and an intriguing category of ‘hybrid diaspora.’     

In response to Gans: the culture–structure binary

Gans (2012 Gans, H. 2012. Against culture versus structure. Identities: Global Studies in Culture and Power, 19(2): 125–134. [Taylor & Francis Online], [Web of Science ®] , [Google Scholar]; Against culture versus structure. Identities: Global Studies in Culture and Power, 19 (2), 125–134) makes four assertions in his claim that ‘Contemporary sociology is saddled with a culture–structure binary but the fault for its existence lies mostly with cultural sociology … and the culture–structure binary should be abandoned’. I argue that (1) defining culture, while problematic, is insufficient reason for abandoning the concept. (2) Marx, among others, proffered a dialectical view of culture that is not structural only or interpretive only. (3) Gans ignores the social and political impact of cultural studies, specifically the Birmingham Centre for Contemporary Cultural Studies. And (4) culturally oriented research has been used extensively to shape and analyse the varying approaches by public policy-makers to critical social issues.     

Media,migrants and human rights in the cultural history. Dialogue with Lynn Hunt

Lynn Hunt is an American historian and writer; she is Distinguished Research Professor at the University of California in Los Angeles (U.C.L.A.), and before coming to U.C.L.A., she taught at the University of Pennsylvania (1987–1998) and at the University of California, Berkeley (1974–1987). She is known for her studies in European Cultural History, and in 2007 she published the book Inventing Human Rights, where she examines the rise of the human rights in the eighteenth century.

We are specifically interested in her work because it gives us the chance to create a dialogue and disclose the moment we are living in comparing it with the cultural history and the role the media can have during a humanitarian crisis.

Therefore, we ask Lynn Hunt to explain how the exodus of migrants can be interpreted in light of the meta-narrative model, and to make clear what is and what will be the role of the cultural historians in offering us an interpretation of this historical moment. According to what the writer says in Writing History in the Global Era (2014), Hunt also deals with the importance of the relationship between means of communication, development of empathy and the emergence of human rights. For this reason, we asked the researcher, What is the role of the media today in mapping a humanitarian crisis?     

Cultural Studies and its local resources: discourse and practice in the Rural Reconstruction Movement

ABSTRACT

Emphasis on ‘context’ and ‘practice’ has been the tradition of Cultural Studies. Now Cultural Studies in Mainland China are facing the following difficulties: lack of attention to local issues and thoughts, lack of holistic horizon and sense of history. How can Cultural Studies in Mainland China search out more potential recourse and forces for critique and resistance from modern China and urban–rural China and confront Chinese problems and experiences which are of great complexity, by returning to its unique historical and social context and taking local resources into consideration? We try to return to the long-term engagement in ‘action-writing’ practice in the Rural Reconstruction Movement. Under the unique perspective of ‘practitioner-researcher’, they hope to explore plural spaces veiled by the mainstream and search out, in the historical context of China, local resources for Cultural Studies and possibilities for its advancement.     

Roots of Futility,by Norman A. Polansky,Robert D. Borgman,and Christine De Saix. Jossey-Bass,San Francisco, 1972. $9.50 Hardbound. 288 Pages

Abstract

This paper describes a study of first year graduate social work students' work in practica and assesses their transfer of practice evaluation knowledge and skills from the classroom to the field. The data are drawn from case material recorded by the students using a structured recording format. The paper addresses three central questions. What were the salient features of the students' practices? Did students apply practice evaluation knowledge to their work with clients? And, what variables influenced the ways that the students practiced? Recommendations for enhancing class and field integration and for increasing knowledge and skill transfer given the significant influence of the practicum instructor's orientation are discussed.     

Learning about child protection

Where do social workers acquire the knowledge they use in child protection work? What opportunities exist for them to access and use research? Should they bother? This paper addresses these questions using information provided by twelve local authority social workers involved in child protection work and findings from relevant research.

In a learning and work climate which appears not to encourage interest in research findings or knowledge from books generally, the paper considers both how knowledge from research might best be brought to the attention of busy workers and what are the necessary conditions for workers to develop and use knowledge in child care and protection practice.     

Outline of a sociology of decisionism

I propose an agenda for empirical research on decision, choice, decision‐makers, and decision‐making qua social facts. Given society S, group G, or field F, I make a twofold sociological proposal. First, empirically investigate the conditions under which something—call it X—is taken to be a decision or choice, or the outcome of a decision‐making process. What must X be like? What doesn't count (besides, presumably, myotatic reflexes and blushing)? Whom or what must X be done by? What can't be a decision‐maker (besides, presumably, rocks and apples)? Second, empirically investigate how decision/choice concepts are used in everyday life, politics, business, education, law, technology, and science. What are they used for? To what extent do people understand and represent themselves and others as decision‐makers? Where do decision‐centric or “decisionist” understandings succeed? These aren't armchair, theoretical, philosophical questions, but empirical ones. Decision/choice concepts’ apparent ubiquity in contemporary societies calls for a well‐thought‐out research program on their social life and uses.     

Invitation to Research: Invitation to Learn

This article analyzes the process of acquiring informed consent from parents of economically disadvantaged children 7 to 12 years of age at a Boys &; Girls Club in a Midwest city. The article addresses the following question: What are the obstacles in mainstream research to including children’s voluntary participation in research that intends to benefit their lives? The lessons gained from requesting an invitation into the lives of poor children through informed-consent processes inform future social work research methods.     

Failure is always an option: the necessity,promise & peril of radical contextualism

This essay pays tribute to Lawrence Grossberg and his influence through a consideration of radical contextualism – an analytical process that: (1) understands reality as contingently relational, complex, and always open to alteration; and (2) attempts to narratively represent the messiness and complexity of empirical reality as rigorously as possible (with an explicit recognition of the limits of our ability to do so). The piece opens by reflecting briefly on these principles with respect to the genre of intellectual tribute – that is, to contextualize what it means to talk about Larry and his work within the framework of the advisor/advisee relationship. How do you combine the care of engagement with the ethics of argumentation to make a statement that is as personal as it is intellectual? From there, I situate radical contextualism within Cultural Studies as both an ethical-intellectual commitment and an analytical practice. The goal here is to discuss both the positive and negative potential of this process. I end by reflecting on how Larry’s intellectual commitment to radical contextualism also works as a personal form of radical contextuality.     

WHAT IS THE MULTITUDE?

Nicholas Brown and Imre Szeman continue their conversation with Michael Hardt and Antonio Negri. (See ‘The Global Coliseum: On Empire’ in Cultural Studies, 16.2, (March 2002), p. 177–192). In this new interview they press the authors of Empire and Multitude on questions that have arisen both out of their own involvement with the theoretical issues generated by Empire and from new areas opened up by Multitude. Why is the multitude not a class? How can the unity of a political project be maintained in the multiplicity of the multitude? Is democracy still a project for the future? Can a political subject constitute itself outside the structure of sovereignty? In other words, what is the multitude?     

Africa Research Bulletin: Political, Social and Cultural Series, December 1st–31st 1999. Published January 24th 2000

In This Issue Algeria All the President's Men 13789 Mozambique Frelimo Wins 13793 Angola Jamba Falls 13800 Nigeria What Does OPC Want? 13806 Somalia Islamic Courts Intervene 13809 Sudan State of Emergency 13810 Accord with Uganda 13788 Contents 1 Continental Alignments 13786 2 Internal Developments 13789 3 National Security 13799 4 Overseas Relations 13813 5 Social and Cultural 13815 Rates 13812 Index 13818     

Literary perceptions of the aborigine after 1838∗

This paper traces the emergence in nineteenth‐century ethnographic thought of a three‐tiered classification of society and history following the appearance of Auguste Comte's Cours de philosophie positive (1830–1842). Adaptations of Comte's new formula to a variety of historical and social settings in fictional and other prose works paved the way for its eventual use by Achebe as the ground plan for his interpretation of the African past in Things Fall Apart. Works paving the way for this reconstruction include novels and other texts by D. H. Lawrence and various early twentieth and nineteenth century novelists as well as the ethnographic, critical and scholarly work of Matthew Arnold, Sir Edward Tylor, and Jane Harrison. Perceptions of the hunter‐gatherer phase of African social organization and the nineteenth‐century use of the term ‘aborigine’ to designate this ancient condition of society are suggested as the probable origins of a much used, versatile paradigm. Its applicability to the southern African situation in Bessie Head's Maru stems, it is suggested, from the origin of the three‐tiered system itself in early processes of communication between Europe and southern Africa.     

Project Time in Silicon Valley

This article explores the pace of work for highly skilled workers who are employed in the high-tech industry of Silicon Valley. I link the temporal experiences of these workers to systems of domination at work, and to the particular characteristics of flexible specialization in the region. I ask four questions: How can the temporal rhythms of work be described? What factors shape these rhythms? Why do workers comply? How does this pace of work impact on other aspects of individuals' lives? I focus on the organization of work through project cycles, the de-linking of workers and organizations, and the ideology of individualism that constructs workers as entrepreneurs of their own careers as key factors that shape the erratic and quickened pace of work in Silicon Valley. I also show how this pace of work negatively affects other temporal spheres that individuals negotiate, most notably “bodily time” and the “interaction time” of social relationships.