Stuart Hall (sociologist)

Stuart Hall

Stuart McPhail Hall (born February 3, 1932 in Kingston / Jamaica, † February 10, 2014 in London ) was a British sociologist and was one of the most important intellectuals with a Marxist orientation. As one of the founders and main exponents of cultural studies , he was primarily concerned with cultural practices and gave anti-colonial and anti-imperialist movements important impulses. He coined the term " Thatcherism " and was a co-founder of the " New Left ". Stuart Hall was considered one of Great Britain's leading cultural theorists .

Life

Hall grew up in a middle class family in Kingston, Jamaica. At the college there he had an English education in the classical style. He has lived in Great Britain since he came to Oxford on a Rhodes Scholarship in 1951 . From 1957 to 1961 he was on the editorial committee of the New Left Review . During this time he also began teaching, initially at secondary schools, from 1964 at the Center for Contemporary Cultural Studies (CCCS) at the University of Birmingham . From 1968 to 1979 he was the director there, succeeding Richard Hoggart . In 1964 he founded the CCCS to investigate cultural practices on an interdisciplinary basis. In 1979 Hall became Professor of Sociology at the Open University . His motivation for doing this was to reach people with no academic training. He taught there until his retirement in 1997. From 1995 to 1997 he was President of the British Sociological Association . In 2005 he was elected a member of the British Academy . He died on February 10, 2014, from complications from surgery for kidney failure, a week after his 82nd birthday.

He was married to Catherine Hall .

Stuart Hall as a writer

The following sections introduce the terms that are important for Hall in the context of cultural studies. The theoretical focus of his work was the search for an appropriate understanding of the emergence and discursive change of symbolic or cultural formations that are coded and decoded for all individuals from their respective social positions. By jumping from colonial culture to imperial ruling culture, he brought with him the necessary sensorium for such questions. Accordingly, he also referred to himself as a “diaspora intellectual”.

Stuart Hall held a special position in the type of text production. He has not written a single monograph, but has written a large number of articles in essay-like form, which are often interdisciplinary and strongly philosophical. Often he was also not listed as the sole author, as he placed great emphasis on collaborative work.

By Terry Eagleton , he was less than an original thinker than as a brilliant " handyman called" one of the tinkers resourceful with the ideas of the other: " He does stand for all the Right Things in the arena of cultural studies: impeccably anti-essentialist, anti -totalizing, anti-reductionist, anti-naturalist and anti-teleological. ”

"Culture" in cultural studies

The beginning of cultural studies coincides with the establishment of the Center for Contemporary Cultural Studies (CCCS), which Richard Hoggart established in 1964. The most famous representative or head of the institute was Stuart Hall. As a representative of cultural studies, his writings dealt with questions of culture, power and identity.

The field of research in cultural studies is culture in the broadest sense. For one of its founding fathers, Raymond Williams , culture is one of the most complicated words in the English language. In his book The Long Revolution , he breaks with the idea of ​​an opposition between high and low culture and the supremacy of high culture. For Hall this was an important turning point, as a result of which he often dealt with popular culture. He himself writes that in The Long Revolution the concept of culture would be democratized, “it no longer consists of the sum of the 'best that has ever been thought and written' as the culmination of a developed civilization - the ideal of perfection, according to the previous meaning all aspired. […] 'Culture' in this special sense is something 'ordinary'. "

Hall does not give a strict definition of culture. He tries to keep the term as open as possible and extends it beyond his own limits. When asked what is specific about cultural studies for him, he replies: " I think the question of the politics of the cultural or the culture of the political comes very close to the term or is at the center of cultural studies. "

The so-called “magic triangle” of cultural studies is made up of the triad of culture-power- identity . “Cultural studies assume that a lot of theoretical work is required to shed light on the darkness of the obvious.” For Hall, without theoretical work, no intervention in hegemonic processes or a change in social practice is possible. The theory has to increase the minimal distance to our everyday culture, because precisely because it is so close to us, it usually remains in the dark. According to the thesis of cultural studies, only the distancing through the instrument of theory can enable an understanding of everyday culture. Hence the terminology that Hall uses different sources, e.g. B. with the representation and articulation , with the coding and decoding and with the floating signifiers in the 'race' discourse .

Perception of the environment is a social practice

The epistemological and linguistic dimensions of the emergence of cultural and symbolic forms are examined by cultural studies with the concept of representation . Representation is the production of meaning through language and at the same time the bundling of meaning and language in a culture.

The deviation from the common usage of the word - "representative", "stand for" - is typical of Hall. The meaning in the sense of "representation for something" takes a back seat to him, representation is much more important than social practice. This extends to two systems: The first are the “concepts and images”, in a sense our thoughts of something. The second is their exchange in the medium of language. The connection between the two is what Hall calls representation: " Representation is the production of the meaning of the concepts in our minds through language. It is the link between concepts and language which enables us to refer to either the 'real' world of objects, people or events, or indeed to imaginary worlds of fictional objects, people and events. "

The key point for Hall is that we cannot perceive our surroundings "in itself", but only conveyed through a network of meanings, evaluations and therefore: prejudices. The environment is never the place of "original" meanings; it is we who give meanings through the systems of representation - if these connections exist over a long period of time, it may seem as if some of them are "natural" or " inevitable ". Since such attributions are always culturally, socially and linguistically established, they are constantly in a slow change and can never be completely fixed.

This model of representation reverses the usual linear sequence ( first an event, then the meaning): Only language that already operates with meanings enables us to describe our perceptions and to give them meanings. Events exist for us only through the form and in the form of representation, of language. Hall can therefore claim that “ cultural industries and cultural representational regimes play a constitutive and not a mere reflexive role that emerges after the event ”. This theory of representation operates on the ideas of constructivism , as Hall points out.

Articulation of meanings

With the investigation of the mechanisms of articulation of meanings, cultural studies enter the field of hegemony analysis. Hall understands articulation to be the linking of socially relevant meanings in the context of a discursively stabilized or de-stabilized formation of hegemony.

The concept of articulation in cultural studies has developed from the debate around the problem of Marxist reductionism from cultural or " superstructure" forms to a certain "economic base" and forms, so to speak, " a sign to avoid reduction " : The mostly naively understood Marxian dictum of "being determines consciousness" made the riddle unsolvable as to why dependent funds did not develop revolutionary consciousness in capitalism. Articulation is a theoretical approach to loosen deterministic Marx interpretations and is thus in line with post-Marxist currents , especially Ernesto Laclau (Politics and Ideology in Marxism. Capitalism - Fascism - Populism), who the theoretical strands of Marx , Gramsci and Althusser linked. Following on from Althusser and Laclau, Hall developed the concept of articulation from an unspecific metaphor to a theory by bringing it together as an analytical instrument and as a path for hegemonic interventions.

An example of extensive cultural articulation of meanings is any national culture. It is constructed discursively and an identity discourse has to solve various tasks: From the existing different elements of the subcultures of a society (belonging to different classes , races , ethnicities , genders ) those attitudes and behaviors up to gender formation and sexuality have to be "articulated" , that is, selected, connected and strengthened that work best for the hegemonic interests . Others, however, have to be suppressed if they disturb this alignment. And "the bumps of a turbulent and controversial history" would narrative reinterpreted in a meaningful and "timeless continuity '' and sees in this way (a) triumph in the disaster." Hall released its findings on the example of the British imperialism of the 19th. In the 19th century, national culture gradually permeated by racism, using the example of Americaness and Englishness, the World War Battles of the Somme and Dunkirk, and the Falklands War .

The formation of ethnic identities also functions as an articulation of different elements: the construction and deconstruction of identities (what defines us, what belongs to us? Who can we become?) Is, referring to Jacques Derrida , a central arena of cultural policy.

Coding / decoding of articulations

Decisive for the possibility of left politics is the scope for re-articulating elements of discourse, is the potential for the dissolution and formation of articulations and the historical blocks stabilized by them. Hall investigated these conditions of the possibility of resistance using the coding / decoding communication model he created . In the landscape of media theory at the time, this direction of the questions marked a turning point: away from technology, apparatus and towards politics. The communication model common at the time was based on a sender-message-receiver structure that went back to Harold Dwight Lasswell ( Who says what in which channel to whom with what effect? ).

The starting point of the “Media Group” at CCCS, led by Hall, was the recognition that the media fulfill an elementary function in the hegemonic “struggle for meaning” or in the “struggle in discourse”. How strong the influence of the media is on the everyday mind can hardly be overestimated in view of their production of social knowledge, the consolidation of values, images, classifications and lifestyles.

Hall opposes a deterministic understanding of meaning in communication processes. He repeatedly emphasizes the multi-layered and multi-referential aspects of importance that can arise depending on the context. Instead of the sender / receiver actors, he uses the coding / decoding functions. This emphasizes the process, the articulation of discrete elements.

If an event is shown in the news, it must first be brought into "news form" and visualized according to the rules of a television set. At the same time, it must be possible to translate this transposed incident with its available codes in front of a social discourse horizon. The message is given a meaning depending on whether the coding and the discourse horizon overlap. The consumers' relative autonomy is expressed in the fact that Hall ascribes three ideal-typical readings to them : a subordinate preferred reading, a negotiated reading with partial deviations by the decoders, and an oppositional reading. Finally, the three main theses of the essay can be summarized in such a way that 1. the meaning is never completely fixed or determined by the sender, that 2. a message is never completely transparent and that 3. receiving a message cannot be a passive process. A left-wing politics therefore has leeway for the re-articulation of elements of the discourse if it engages in the struggle for meanings.

Culture and ethnicity

The coding and decoding of cultural elements always takes place within the framework of ethnically determined social practices. Hall understands “ ethnicity ” as a certain type of difference or agreement (common languages, traditions, religious convictions, customs, rituals) that unite individual groups. The concept of ethnicity, which is always in danger of “letting culture slide in the direction of nature”, was very controversial in the USA in the 1960s and 1970s, but is now (1994) with the waves of immigration from Central and Eastern Europe South America, the Caribbean and Asia returned in a positive revaluation.

To recognize the importance that “history, language and culture have for the construction of subjectivity and identity”, Hall deliberately uses the prejudiced expression “ethnicity”. He inscribes a different kind of difference in this term in order to wrest it from the pejorative of the racist discourse. The difference established by racism - between black and white, for example - is a rigid, unbridgeable one, while Hall speaks of a difference that is based on the différance of Jacques Derrida . This results in a decoupling of the "ethnicity" of racism, nationalism, imperialism and the state, with the consistent statement that " we all speak from a certain social position, from a certain history, from a certain experience, a certain culture [... ]. In this sense, we are all ethnically located, our ethnic identities are decisive for our subjective conception of who we are . "

But if one speaks of "ethnic minorities", a binary structure is established in which a dominant white majority, i.e. the ethnic group of whites, is raised to a standard that can no longer be perceived as a special social case. Hall fills this "blind spot" by expanding the use of the concept of ethnicity and assigning each individual an ethnic origin with a specific history and experience. (Peggy McIntosh also examined the invisibility of white skin in White Privilege: Unpacking the Invisible Knapsack .)

For Hall, ethnic groups are ambivalent social formations, as they construct and mobilize identities in political struggle, but can also transform them into an expanding “fragmenting field of antagonisms”, into conflicts about the social hierarchization of ethnic groups.

The consequences of these mechanisms of articulation and coding / decoding in the construction of cultural identity and 'race' become particularly sharp. Hall's analyzes of identity do not try so much to understand the individual individual, but always take into account the formation of identities in the relationship between self and others. So is z. For example, the body description “black” is already “an essentially politically and culturally constructed category”, the black body has always been a discursively reshaped body, and this construction, referring to Ernesto Laclau , is central to the constitution of hegemony . Hall understands this constantly changing, “sliding” interplay of physical characteristics and everyday discrimination against the background of socio-historical disadvantages as a “racial discourse” that organizes and regulates the “social practices of men and women in their everyday interactions with one another (-t) ".

Postmodern history oblivion

With regard to postmodernism , Hall takes an ambivalent position. Positions like that of Baudrillard , to which he attributes “we are at the end of all practices of representation and meaning,” he cannot agree with. "The very term› postmodern ‹relieves one of the need to recognize what is new and to try to understand historically how it was produced. Postmodernism tries to seal the past by saying that history is over, therefore we don't have to go back to it. There is only the present and all we can do is immerse ourselves in it . "

In addition to this criticism of Baudrillard, he missed Michel Foucault , whom he otherwise largely received positively, that the ideological dimension was not justified in the discursive. Without these notions of representation, meaning or ideology, Hall would not find himself able to adequately understand societies and their social practices.

Today one can only do " an analysis of meaning without the comfort of a final conclusion, more on the basis of a semantic raid. One has to find the fragments, decipher their context and see how to make a surgical incision, how to make the means and instruments more cultural Can rearrange and rearrange productions. That establishes the new era. But while this splinters the one true meaning into pieces and puts you in the universe of an endless plurality of codes, it does not destroy the process of coding that always involves an arbitrary conclusion It actually enriches this process, because we no longer understand meaning or meaning as a natural, but as an arbitrary act - as the intervention of ideology in language. "

Ahead of Its Time: Analysis of Thatcherism

In an article in Marxism Today , Hall coined the term Thatcherism in January 1979, four months before Margaret Thatcher took office as Prime Minister . He was one of the first to anticipate a new era of politics in Great Britain when he took office. At the time, many Thatchers saw the Left as little more than a “shrill housewife”. Stuart Hall saw the root of Thatcherism in the disappointment of large parts of the working class, among other things with the bureaucracy in the state and the lack of alternative social visions of the unions. According to Hall, Thatcherism changed the contours of public thought by addressing the population with questions such as culture and morality that were generally viewed as rather apolitical. Hall saw the Prime Minister as a "historical personality" in the sense of Hegel , whose politics represented far greater social influences. Hall recommended the left on the cultural level to work with new social movements in the field of multiculturalism , the lesbian and gay movement and the environmental movement .

Last positions

For Hall, life with difference was “ the problem of the twenty-first century” and the discursive articulation of boundaries and similarities was the central field of politics. Above all the ´white identity´ in the western industrialized countries is destabilized by the immigration from the global south. The most important ideological constructs in the struggle for white hegemony are therefore 'race', ethnicity and nation.

race

The 'race' discourse distributes social resources and life chances by dividing society in different ways and trying to “ fix every identity in the habitat assigned to it.” The ascription of biological causes for precarious or privileged living conditions becomes obvious physical ones Differences in skin color, stature and hair growth legitimized. These obvious differences are taken as evidence of something significant, evidence of the existence of 'races'. This inscription of otherness in the body, this “epidermization” of difference is difficult to suppress due to the contrary results of the life sciences.

Ethnicity

Hall generally understands “ ethnicity ” as a certain type of difference or agreement (common languages, traditions, religious beliefs, customs, rituals) through which minorities have confidently distinguished themselves from the majority society and from other ethnic groups since the 1970s. Through a variety of symbolic practices in clothing, music and dance, language, art etc., an ethnic identity is dynamically negotiated within these groups and between them and other parts of society. Hall expected a growing "hybridization", a mixing of cultures instead of a homogenization of cultural forms.

nation

The socio-historical development towards nation states has always had a cultural side, in which an imaginary community, the national identity, was discursively formed through a more or less coherent narrative . This is undermined by transnational capitalism, the weakening of the nation state and the migration of ethnic groups from the global periphery to the central. This also destabilizes the previously dominant ´white identity´, which with new nationalism and racism defends itself against a change of the previous articulation.

reception

Hall was regarded as the forerunner of postcolonialism and "Subaltern Studies", as representatives of which include Kwame Anthony Appiah , Rey Chow, Henry Louis Gates Jr., Paul Gilroy , Kobena Mercer, Edward Said and Gayatri Spivak .

In 2007, the Institute of International Visual Art opened the Stuart Hall Library at Rivington Place in London.

Works (selection)

Articles from the series Selected Writings 1 to 5 (Hamburg, Argument Verlag):

• Ideology, culture, racism. Selected writings 1
  • The 'political' and the 'economic' in Marx's class theory
  • Gramsci's renewal of Marxism and its relevance to the study of 'race' and ethnicity
  • Mass culture and state
  • The structured mediation of events
  • The construction of 'race' in the media
  • Thatcherism and the theorists
  • Reorientation of the left
  • The state - the old administrator of socialism
• Racism and cultural identity. Selected writings 2
  • New ethnicities
  • Cultural Identity and Diaspora
  • The local and the global: globalization and ethnicity
  • Old and new identities, old and new ethnicities
  • 'Race', Articulation, and Structural Dominant Societies
  • The West and the rest: discourse and power
  • The question of cultural identity
• Cultural studies. A political theory project. Selected writings 3
  • The formation of a diaspora intellectual
  • The theoretical legacy of cultural studies
  • Postmodern and articulation
  • The meaning of the new times
  • What is 'black' about popular black culture?
  • For Allon White. Metaphors of transformation
  • Cultural Studies and the Politics of Internationalization
• Ideology, identity, representation. Selected writings 4
  • Ideology and economy. Marxism without guarantee
  • Meaning, representation, ideology. Althusser and the post-structuralist debates
  • Encoding / decoding
  • The spectacle of the 'other'
  • Who needs 'identity'?
  • The question of multiculturalism
• Populism, hegemony, globalization. Selected writings 5

Also translated into German:

• Cultural Studies: two paradigms , Media, Culture and Society series . January 1980, Sage 2 (1): pp. 57-72
  • German: The two paradigms of cultural studies . In: Karl Hörnig / Rainer Winter (Ed.): Unruly Cultures. Cultural Studies as a Challenge . Suhrkamp 1999, pp. 13-42.
• Cultural Identity and Globalization . Ibid. Pp. 393-441.
• Ethnicity: Identity and Difference . In: Jan Engelmann (Ed.): The small differences. The cultural studies reader . Campus 1999, pp. 83-98.
• The centrality of culture. Notes on the cultural revolution of our time . In: Andreas Hepp / Martin Löffelholz (eds.): Basic texts for transcultural communication . UTB 2002, pp. 95-117.
• When did 'the postcolonial' exist? Thinking at the limit . In: Sebastian Conrad (Ed.): Beyond Eurocentrism. Postcolonial Perspectives in History and Cultural Studies . Campus 2002, pp. 219–246.
• When was 'postcolonialism'? Thinking at the limit . In: Elisabeth Bronfen (ed.): Hybrid cultures: Contributions to the Anglo-American debate on multiculturalism . Stauffenberg 1997, pp. 219-246.
• The fateful triangle. Rasse, Ethnie, Nation , Berlin 2018 ( The Fateful Triangle. Race, Ethnicity, Nation , 2017), ISBN 978-3-518-58725-6 .

In English

• The Great Moving Right Show . In: Marxism Today , January 1979, pp. 14-20.
• Notes on deconstructing 'the popular' . In: Samuel, Raphael (ed.): People's history and socialist theory . Routledge 1981, pp. 227-240.
• In defense of theory . Ibid., Pp. 378-385.
• The Hard Road to Renewal: Thatcherism and the Crisis of the Left . Verso 1988
• The work of representation . In: Stuart Hall et al. a. (Ed.): Representation. Cultural Representations and Signifying Practices . Sage 1997, pp. 15-61.

As editor

• Stuart Hall / Paddy Whannel (Eds.): The popular arts . Pantheon 1965.
• Stuart Hall / Tony Jefferson (Eds.): Resistance through Rituals . Routledge 1975.
• Stuart Hall et al. a. (Ed.): Policing the Crisis. Mugging, The State, and Law and Order . The Macmillan Press 1979.
• Stuart Hall / Martin Jacques (eds.): New times: the changing face of politics in the 1990s . Verso 1989.
• Stuart Hall et al. a. (Ed.): Representation. Cultural Representations and Signifying Practices . Legend 1997.

Interviews, biography, autobiography

• James Hay: Interview with Stuart Hall, June 12, 2012 . In: Communication and Critical / Cultural Studies, Vol. 10 (2013), pp. 10–33.
• Colin MacCabe: An Interview with Stuart Hall, December 2007 . In: Critical Quarterly, Vol. 50 (2008), pp. 12-42.
• Bill Schwarz: Living with difference. Stuart Hall in conversation with Bill Schwarz . In: Soundings, Vol. 37 (2007), pp. 148-158.

A comprehensive bibliography of Hall's English-language works up to 1994 can be found at:

• Juha Koivisto: Stuart Hall - Bibliography of his writings . In: Selected Writings 2 (see above), pp. 223–234.
• Stuart Hall (with Bill Schwarz): Familiar Stranger. A Life between Two Islands . Duke University Press 2017.
  • German edition: Familiar Stranger - A life between two islands . Argument Verlag, Hamburg 2020, ISBN 978-3-86754-109-1 .

Secondary literature

Monographs and edited volumes

• Maria Backhouse / Stefan Kalmring / Andreas Nowak (eds.): Within earshot of Stuart Hall. Social criticism without guarantee , Argument Verlag, Hamburg 2017, ISBN 978-3-86754-317-0 .
• Dagmar Brunow: Stuart Hall. Activism, pop and politics . Valve 2015.
• Helen Davis: Understanding Stuart Hall . Sage 2004.
• Paul Gilroy (Ed.): Without guarantees: In Honor of Stuart Hall . Verso 2000.
• Oliver Marchart : Cultural Studies . UTB 2008. (Implicit argument with Stuart Hall).
• Brian Meeks (ed.): Culture, politics, race and diaspora: the thought of Stuart Hall . Ian Randle 2007.
• David Morley / Kuan-Hsing Chen (eds.): Stuart Hall. Critical Dialogues in Cultural Studies . Routledge 1996.
• James Procter: Stuart Hall . Routledge 2004.
• Chris Rojek: Stuart Hall . Polity 2003.
• Linda Supik: Off-center positioning. Stuart Hall's concept of identity politics . Transcript 2005.

items

• Ljubomir Bratić : place of resistance. Stuart Hall's political theory project . In: Polylog No. 6 (2000), pp. 76-78.
• Joshua Dittrich: Stuart Hall and 'Race' . In: Journal of Contemporary European Studies, Vol. 20 (2012), pp. 230–232.
• Marc Drobot: Stuart Hall's ›Theory of Articulation‹. A framework methodology for protest and movement research . In: Judith Vey / Johanna Leinius / Ingmar Hagemann (eds.): Handbook Poststructuralist Perspectives on Social Movements, Approaches, Methods and Research Practice . Transcript 2019, pp. 230-248. Open Access: https://www.transcript-verlag.de/media/pdf/30/bf/83/oa9783839448793.pdf .
• Friedrich Krotz: Stuart Hall: Encoding / Decoding and Identity . In: Hepp Andreas / Friedrich Krotz: Key Works of Cultural Studies . Springer 2009, pp. 210-223.
• Bill Schwarz: Stuart Hall . In: Cultural Studies, Vol. 19 (2005), pp. 176-202.
• Rainer Winter: Living the difference. Stuart Hall 'The West and the Rest' and 'When Was Post Colonialism' . In: Julia Reuter / Alexandrea Karentzos (ed.): Key works of Postcolonial Studies . Springer VS 2012, pp. 131–141.
• Rainer Winter: Stuart Hall: The Invention of Cultural Studies . In: Stephan Moebius / Dirk Quadflieg (ed.): Culture. Present theories . Springer 2011, pp. 469-481.

Web links

Commons : Stuart Hall (sociologist)  - collection of images, videos and audio files

• Literature by and about Stuart Hall in the catalog of the German National Library
• The Observer: Cultural hallmark
• London Review of Books, Terry Eagleton: The hippest
• University of Birmingham, CCCS
• Open University
• Peggy McIntosh: White Privilege: Unpacking the Invisible Knapsack
• Robert Misik: The Diaspora Intellectual
• Stuart Hall Library
• Institute of International Visual Arts
• BBC interview from the Thinking Allowed series with Stuart Hall
• Stuart Hall: The Great Moving Right Show pdf
• Culture, Media, Language pdf

Individual evidence

1. ↑ See Friedrich Krotz: Stuart Hall: Encoding / Decoding and Identity . In: AndreasHepp / Friedrich Krotz: Key Works of Cultural Studies . Springer VS 2009, pp. 210-223.
2. ↑ James Procter: Stuart Hall . Routledge 2004, p. 99.
3. ↑ Ibid. P. 15.
4. ↑ “ One of the country's leading cultural theorists ” according to Tim Adams: Cultural hallmark . Guardian News and Media Limited. The Observer, September 22, 2007.
5. ^ Rainer Winter: Stuart Hall - The Invention of Cultural Studies . In: Stephan Moebius / Dirk Quadflieg: Culture. Present theories . VS Verlag 2006, pp. 381-393.
6. ↑ Ders .: Living the difference. - Stuart Hall 'The West and the Rest' and 'When Was Post Colonialism' . In: Julia Reuter / Alexandrea Karentzos (ed.): Key works of Postcolonial Studies . Springer VS 2012, pp. 131–141.
7. ^ Friedrich Krotz: Stuart Hall: Encoding / Decoding and Identity . In: AndreasHepp / Friedrich Krotz: Key Works of Cultural Studies . Springer VS 2009, pp. 210-223.
8. ^ Doing Cultural Studies. Obituary for Stuart Hall
9. ↑ Cf. Robert Misik: The Diaspora Intellectual. Inside and outside at the same time: Stuart Hall's essays on the short circuits of the cultural . In: Der Standard, May 13, 2005.
10. ↑ This term was coined by Claude-Lévi Strauss, cf. ders .: The wild thinking . Suhrkamp 2009. Excerpt from The Wild Thinking by Claude-Lévi Strauss in English, regarding “bricolage”.
11. ↑ Terry Eagleton: The Hippest . In: London Review of Books, Vol. 18 (March 7, 1996), No. 5, pp. 3-5.
12. ↑ See Raymond Williams: Keywords. A Vocabulary of Culture and Society . Croom Helm 1976, p. 76.
13. ^ Hall: The Two Paradigms of Cultural Studies, p. 17
14. ↑ Selected Writings 3 , p. 141.
15. ↑ Oliver Marchart: Cultural Studies . UTB 2008, p. 33.
16. ^ A structure of restrictions , conversation between Stuart Hall and Christian Höller. In: The small differences. The cultural studies reader . Campus 1999, pp. 99–122, here: p. 119.
17. ↑ See Oliver Marchart: Cultural Studies . UTB 2008, p. 44. For example, B. Arnd Krüger that for some the Olympic Games 2012 in London were the best Olympic Games of all time, for others it was only part of the crusade against Islam , as the choice of the date in Ramadan clearly disadvantaged a quarter of the participants . [1]
18. ↑ Hall: Das vergeschnisvolle Dreieck, 2018, pp. 79, 85 ff., 167.
19. ^ Stuart Hall: The Work of Representation . In the S. (Ed.): Representation. Cultural Representation and Signifying Practices . Sage 1997, pp. 16-61.
20. ^ Hall: The Work of Representation, p. 17
21. ^ Hall: The Work of Representation, p. 24
22. ↑ Ibid. P. 17.
23. ↑ Hall: Meaning, Representation, Ideology. Althusser and the post-structuralist debates, p. 65
24. ↑ See Jennifer Daryl Slack: The theory and method of articulation in cultural studies . In: David Morley (Ed.): Stuart Hall. Critical dialogues in cultural studies . Routledge 1996, pp. 113-129, here: pp. 117 f.
25. ↑ Cf. Marc Drobot: Stuart Hall's ›Theory of Articulation‹. A framework methodology for protest and movement research . In: Judith Vey / Johanna Leinius / Ingmar Hagemann (eds.): Handbook Poststructuralist Perspectives on Social Movements, Approaches, Methods and Research Practice . Transcript 2019, pp. 230–248., Here: p. 232 ff. Https://www.transcript-verlag.de/media/pdf/30/bf/83/oa9783839448793.pdf .
26. ↑ Certain "male values" (self-discipline, self-denial, emotional paralysis, ...) became a type of British-imperial masculinity, which made the "Empire", 100 times the size of Great Britain, temporarily controllable. (Hall: The fatal triangle, 2018, p. 154 f.)
27. ↑ Hall: Das vergeschnisvolle Dreieck, 2018, pp. 153 ff., 160, 165.
28. ↑ Hall: Das vergeschnisvolle Dreieck, 2018, pp. 17 f., 146 ff., 184
29. ↑ cf.
30. ↑ See Oliver Marchart: Cultural Studies . UTB 2008, p. 145.
31. ↑ See ibid. P. 59.
32. ↑ Hall: Das vergeschnisvolle Dreieck, 2018, pp. 104 ff., 119, 142, 166 f.
33. ↑ Selected Writings 2 , p. 21 f.
34. ^ Hall: New Ethnicities, p. 23
35. ↑ Peggy McIntosh: White Privilege: Unpacking the Invisible Knapsack ( Memento June 30, 2013 in the Internet Archive )
36. ↑ In his four-volume main work Anniversaries , Uwe Johnson u. a. the everyday American racism of the 60s and translates "colored" revealingly with "colored": the original is just white. (Vol. 1, 2nd edition, Frankfurt a. M .: Suhrkamp 2017, p. 223)
37. ↑ Hall: Das vergeschnisvolle Dreieck, 2018, pp. 17 f., 146 ff., 184
38. ↑ See Helen Davis: Understanding Stuart Hall . Sage 2004, p. 182.
39. ^ Hall: New Ethnicities, p. 23
40. ↑ Hall: Das vergeschnisvolle Dreieck, 2018, pp. 68 f., 55 f., 88 f.
41. ^ Hall: Postmoderne und Articulation, p. 60
42. ↑ See Selected Writings 3 , p. 57.
43. ^ Hall: Postmoderne und Articulation, p. 59
44. ^ Obituary: Stuart Hall The Daily Telegraph , Feb.10, 2014
45. ↑ For the following see Stuart Hall: The Doomed Triangle . Race, ethnicity, nation.
46. ↑ See David Morley / Kuan-Hsing Chen (eds.): Stuart Hall. Critical dialogues in cultural studies . Routledge 1996, p. 3.
47. ↑ Ingo Arend: Stuart Hall: “Vertrauter Fremder” - A life between all chairs , deutschlandfunkkultur.de, May 14, 2020, accessed on May 15, 2020.