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Michael de Larrabeiti's controversial series of novels for youth (published in 1975, 1981, and 1986) about the Borribles, children who grow feral and live in anarchic communities in London, were influential for the urban fantasy genre. The novels describe a fictional fantasy subculture but nevertheless engage with issues of the rise of a law-and-order society in the U.K. in the 1970s and police harassment of black youth. Drawing from the work of the Birmingham Centre for Contemporary Cultural Studies, the paper argues that the trilogy represents an imaginary political solution, grounded in anticapitalist, antiauthority, and antiracist ethics, to the conjunctural crisis of the 1970s and the rise of Thatcherism. The paper reads the structure of feeling of Borrible culture and argues how its narrative functions through a series of displacements to engage with racist police tactics, anarchist squats, and anticapitalist and antiwork ethics. [ABSTRACT FROM AUTHOR]

This paper engages with the transculturalization of Cultural Studies by focusing on the theoretical and political implications of translating it. This is a question that has been discussed over the years, especially in the context of the global spread and the institutionalization (or lack thereof) of cultural studies in universities outside of Britain in the early 1990s. In this context cultural studies practitioners have questioned the very use of labels such as 'internationalization' or 'globalization', and expressed concerns about whether its expansion would happen at the expense of its distinctiveness. I pick up this discussion while re-framing it from a perspective which focuses on the politics of translation. I argue that translation is not a linear or automatic process (you bring something from A to B and it gets translated), but a collective work which is translingual, trans- and extradisciplinary. From this perspective, cultural studies has always been characterized by a strong commitment to translation. If labels such as 'British' or 'American' cultural studies obscure this commitment, this is because of a narrow understanding of translation as a cultural practice. In light of these considerations, I point to translation as a fundamental means to oppose cultural elitism, and the fragmentation of intellectual engagement produced by disciplinary, (inter)nationalizing and globalizing trends. Against this background, the paper stresses the potential of translation work with respect to re-thinking cultural studies' distinctiveness in the current conjuncture. [ABSTRACT FROM AUTHOR]

Using Frank Kermode’s (1967. The sense of an ending: studies in the theory of fiction with a new epilogue. Oxford: OUP) formulation of ‘the End’ as its conceptual marker, this paper takes aim at pronouncements of cultural studies’ demise. In recent years, it has become fashionable to declare cultural studies as in decline, if not irretrievably lost. In drawing on this conceptualization of ‘the End’ to define the current status of cultural studies, attention will be given to how narratives of demise and decline claim a position of speaking-for the discipline whilst reifying selective moments of cultural studies’ past as markers of a ‘high point’, a halcyon moment from which the current malaise is contrasted. Arguing that this is a troubling dynamic, this paper works through the formulations that selected crisis narrative present to outline how these narratives gain dimension. The argument then moves to problematize the positioning of selective originary points within cultural studies’ past to propose that a far more speculative appraisal of these halcyon moments might be drawn upon. Such ‘speculative recognition’ of the past does not seek to dismiss cultural studies’ histories, nor position these within simplistic generational divisions, but does seek to question the significance selective originary moments hold in defining prescriptions for the discipline’s future. [ABSTRACT FROM AUTHOR]

For a significant part of the twentieth century, Hong Kong was seen on the forefront of football development in Asia, and it was just in recent decades that the so-called "beautiful game" has been relegated to a less prominent spot in the cultural fabric of citizens' everyday life. However, amidst the current socio-political conjuncture of the Special Administrative Region, which has been slowly unfolding over the last decade, football has again become a meaningful platform to imagine, articulate, and perform a local(ist) identity. Social scientists, cultural studies scholars and anthropologists have long examined the multi-faceted dimensions of football fan cultures around the world. The subject of study, however, has often been limited to European or American perspectives, with incomplete accounts of Asian experiences in this domain, calling for more interventions in the form of culturally informed research. First, this article aims to offer a qualitative overview of Hong Kong's football fan culture, using a thick description of a supporters' group that rearticulated and materialized subcultural practices of the popular local forum LIHKG – an online community that has later emerged as a central catalyst of recent protest movements. Second, the research attempts to provide an alternative understanding of the politicization of football fandom, by emphasizing the multiple fan identities being negotiated between consumerism, activism, and localism. By critically investigating common fan categorizations that have been put forward in the context of football's hyper-commodification, the research questions the suitability of Eurocentric models on residual or emerging sporting cultures in non-European contexts. The paper further argues that the re-appropriation of football as a site of imagination and performance of identities reaffirms the idea of sport as a resource for cultural citizenship, as well as a decoding device for the ever-changing politicization of everyday life. [ABSTRACT FROM AUTHOR]

In this introduction to the special journal issue, we elaborate a multiple colonialisms framework that allows us to examine the complex relationalities of multiple and converging colonial relations in historical and contemporary contexts within which cultural production does its work. Through examples of cultural production from the Americas and Asia, Special Issue contributors analyse rarely-recognized sites of colonialism that bear a palimpsestic relationship to other articulations that are more commonly legible as colonialism. Such an approach makes new analytical connections and gives greater depth to conventional theorizations of coloniality and decolonization. We also illustrate the centrality of the scholarship of Indigenous, Black, and Dalit-Bahujan scholars to the framework, especially the ways in which their work challenges our collective and accumulated racialized and colonial unknowings and illuminates what often remains unthinkable in conventional analyses of cultural production and the colonial contexts of their making. Overall, rather than analytically imply pluralism and equivalence among varied colonialisms, we argue that a multiple colonialisms framework enables cultural studies scholarship to dwell on the relationality, contradictions, and incommensurabilities generated within converging structures and multiple articulations of colonial and racialized violence across spaces. Weaving the various contributions into the framework, we invite readers to consider what histories, structures, and relationships help to explain why actually existing colonialities remain illegible as such in the particular context of each paper, and what that implies for solidarity and decolonization struggles. We hope that highlighting the specific creative methodological practices and significant spatial and temporal rethinking that a multiple colonialisms approach can generate incites conversations about how we might enrich theorizations of coloniality and decolonization. [ABSTRACT FROM AUTHOR]

This paper examines two recent Godzilla-themed cultural artefacts that highlight the entanglement between nuclear weaponry and nuclear energy: first, the 60th anniversary Godzilla exhibit at the Tokyo Metropolitan Daigo Fukuryū Maru Exhibition Hall; second, the 2014 American Godzilla directed by Gareth Edwards. This paper frames these two distinctive post-Fukushima cultural texts as memory work that mediates post-WWII genealogies of nuclear weaponry and nuclear power as constitutive elements of U.S. militarism and transpacific technological modernity. Specifically, this paper foregrounds how these two recent cultural texts, produced at different Pacific shores, bring the complexity of the often-absented Pacific back into focus. By enacting what Rob Wilson and Chris Connery call 'worlding' to make sense of divergent representations of the tragic Lucky Dragon/Bikini incident that decidedly informed the creation of the original Japanese Gojira [1954. Film. Directed by Honda Ishiro. Japan: Toho Co., Ltd.], this paper analyses geopolitical figurations of the Pacific and its peoples in both the specific context of this tragic incident and the broader formation of transpacific nuclear modernity. In so doing, this paper unravels the ways in which these divergent representations grapple with nuclear modernity's reordering of necropolitics and biopolitics and its effects: specifically, the ways in which the renarration of death-making nuclear technology as a technology of good life conveniently erases the victims of nuclear weapons, radioactive fallout, and nuclear waste that the reproduction of U.S. nuclearism depends on and continues to produce. [ABSTRACT FROM AUTHOR]

This introductory paper seeks to locate Stuart Hall's writing on 'race' and ethnicity in the broader context of his work and life. The paper seeks to examine Hall's significance as one of the most important theorists of race globally, and as a theorist of Black Britain, before exploring the intersection of the personal and political dimensions of his work. The paper finally considers the continuities of Hall's writing on race and considers the implications of this for 'illuminating Dark Times'. It serves also as background and introduction to the papers included in this special issue. [ABSTRACT FROM AUTHOR]

Over the last decade, academic interest in evangelical groups in Latin America has reappeared in light of their growing participation in the political-electoral processes taking place in various countries in the region, generally accompanying political formations that have intensified a shift to the right. In this interest, in their achievements and in their blind spots, it becomes clear to what extent evangelicals pose an intellectual and political challenge for the critical currents in the academic world. In this paper, we propose to investigate the ways in which the relationships between evangelical groups and the political process in Latin America occur. More specifically, what are the relationships between these groups and the authoritarian and conservative shift that occurring in many countries in the region. Starting with a theoretical discussion about evangelism in Latin America, we will attempt to answer this question by considering the case of two different countries. On the one hand, Brazil, in which the participation of evangelicals in politics seems to be inextricably linked with conservative radicalization. On the other Argentina, which appears to be a slightly more open in its historical possibilities, although it is in a process of transformation. Through them we will attempt to demonstrate a single thesis: that within the framework of the political and social processes under way in both countries, the socio-political insertion of evangelicals goes from a relative malleability and contingency in terms of their political destiny to the sedimentation of a series of conditions that transform them either into companions or into catalysts of this authoritarian shift in politics. [ABSTRACT FROM AUTHOR]

Since 2002 and the election of Álvaro Uribe as president, national pride and sentiment have grown substantially in Colombia. While it is possible to understand this as a positive phenomenon, given Colombia's historical difficulties in constructing itself as a nation, this paper develops the notion of nationism (distinct from nationalism) and on that basis argues that the figure of the nation is actually central to constructing an enduring right-wing hegemony in Colombia. I focus on the Victims' Law of 2011, an important achievement for the country, crucially understood as part of the process designed to help Colombia move beyond the violence that has dominated its history since the middle of the twentieth century. The Victims' Law prioritizes memory and remembering for overcoming the divisiveness of Colombia's recent past and enabling it to enter a peaceful future. I develop a reading, however, that favours comprehending this project more fruitfully as an attempt to create memories that, in turn, will lead to the recognition of the existence of a reconciled nation, the subject of such memories: for collective memories require collective subjects (nations) to be their bearers. But the nation so-created, I then argue, is not what it purports to be: a collective subject supporting the collective aspirations of all Colombians. Rather, banefully, I contend that the figure of the nation being developed in Colombia is, more pragmatically and indeed more fundamentally, a symbolic means by which dominant social actors repudiate and repress internal dissent and dissenters, induce historical amnesia about the actual causes of Colombia's conflict and its history of violence, and thus, rather than serve as a prerequisite to usher in a future of peaceful and widespread social development, it aids and abets the prorogation of right-wing hegemony: apparently ending it theory while doing nothing to discontinue it, in fact. [ABSTRACT FROM AUTHOR]

For the past few decades, cultural studies scholars and critical educators in such contexts as North America, Australia and the UK have called upon their fellow scholars to cross disciplinary borders in framing and addressing educational issues. Inter-disciplinary work as such would recognize cultural studies as bodies of knowledges and approaches to be applied in new educational settings. It would also acknowledge the need for more and better studies of schooling in order to reflect on the problematics of the sites in their specific historical and institutional contexts. This paper discusses my earlier work that investigated a pedagogical issue of project learning in the Hong Kong senior secondary school subject Liberal Studies as a case of doing cultural studies and education between the disciplinary borders of the two fields. The paper examines the interdisciplinary conceptual-analytical framework of drama and the performative I adopted to understand the complex nature of project learning as a mode of learning. It ends by reflecting on the spaces such an interdisciplinary analytical framing might open for cultural studies' interventions into the schooling system. [ABSTRACT FROM AUTHOR]

This short afterword takes on the task of recording, from the perspective of a cultural studies person in the audience, an account of what was a disappointing experience for the cultural studies audience member, the plenary session to which the papers in this special section were delivered as part of the London 2013 conference of the International Communications Association. [ABSTRACT FROM PUBLISHER]

Tourism in the 'third world' is seen as a consumption of culture, and attempts at investigating it within a cultural studiesJramework have not adequately addressed key social and cultural aspects. Bourdieu's analytical legacy which is signijicant as a cultural legacy is largely misappropriated. This article, reviewing recent research in cultural studies in tourism, highlights and critically interrogates the treatment Bourdieu's theory has received in tourism studies. Arguing that Bourdieu's sociological Jramework is ojten misinterpreted, this article sketches out the key components oja Bourdieusian approach to a cultural analysis ojtourism. Rtflexive return in tourism research remains largely unexplored. This conceptual paper emphasizes the significance of working with Bourdieusian methodological approach and explores the possibilities of employing a reflexive sociology in tourism studies. The paper further highlights the difficulties of pursuing such a theoretical approach and proposes the need to accommodate recent theoretical and empirical challenges to Bourdieu's paradigm. [ABSTRACT FROM AUTHOR]

This paper will focus on an applied research initiative1 we are currently engaged in, which brings together academics (both from conventional institutions - the university, the research centers and undergraduate colleges - and from 'new and innovative institutional structures') with policy-makers and grant-making organizations. The initiative has to do with the entire field of higher education (India having one of the biggest higher education systems in the world), but interestingly it was incubated by the Center for the Study of Culture and Society (CSCS). The painstaking process of the gestation of collaborative interdisciplinary themes/fields of research/teaching and the labor of negotiation with policy-makers and grantees in the field of higher education by a Cultural Studies centre is thus the focus of this paper. Called the Higher Education Cell, an important aspect of the initiative's genealogy is that it is based on (a) a critique of the existing disciplines and an attention to the birthing of 'new thematic/field specifics' as also (b) a critique of the research undertaken in mainstream institutions and an attention to new research methodologies. The Higher Education Cell is at present focusing on four major functions through which it plans to engage with the higher education sector. These functions are (i) Incubation of Research Initiatives, (ii) Institutional Collaborations, (iii) Documentation and Archiving, and (iv) Grant Development. The research initiatives, which include Globalization and Higher Education, General Education in Comparative Perspective, Regional Language Resources, and Social Justice in Higher Education, have been conceived through collaborations with a range of higher education institutions. The wider context of the labor of negotiation is one where (1) new institutional structures are being experimented with, resulting in the emergence of 'institutions with a difference', (2) new interdisciplinary courseware or new themes/fields of research/teaching are being created (such as film-media studies, gender-sexuality-Dalit studies, migration studies, environment studies) and (3) new research and pedagogic methodologies are being given shape. [ABSTRACT FROM AUTHOR]

Provides guidelines on the publication of research papers in the journal "Cultural Studies." Submission of three copies of the research paper; Assignment of copyright; Format of the manuscript; Reference list.

This article provides instructions for contributors to the journal "Cultural Studies." It gives the rules for the submission of papers, manuscript format, photographs, tables and figures, copyright protection, citation style, and reference list. It also shows the guidelines for book reviews.

Mobile people dwell in local environments. The present special issue considers the relation between mobility and dwelling. This introduction to the special issue on '(Im)mobilities of dwelling: Places and practices' provides a general introduction to places and practices of dwelling of highly mobile people and discusses why it is a promising subject for both cultural and mobilities studies that still needs to be addressed in its full theoretical and empirical significance. We carve out the state-of-the-art of research regarding (im)mobilities of dwelling and argue that dwelling and mobility are also an issue of power relations and contestations. Against this backdrop we demonstrate that mobility and dwelling are embedded in broader transformations of society, social inequalities and home. Moreover, this introduction demonstrates how the subsequent papers contribute to this integrated perspective on the mobile-immobile nexus. [ABSTRACT FROM AUTHOR]

This Special Issue brings together seven affective mediations on the theme of mediating affect. The articles were presented in an earlier form at the inaugural Affect Theory Conference, held in Millersville (USA) in October 2015. Responding to a Call for Papers, authors were invited to take on the question of ‘media’ and ‘mediation’ in the context of the blossoming field of affect studies. Each article in turn tackles a particular trajectory of concern examined as a multiplicity – the philosophy/study of living and feeling, fear and the amplification of affect, trauma and absence, detention and compassion, memorialization and shōjo (少女) (the girl trope in postwar Japanese cinema), and whiteness and the good life. The theoretical, disciplinary, and cultural lineages are many. Developed together within the context of the project of cultural studies, the resulting Special Issue provides an opportunity to consider more deeply how ‘media-world assemblages’ (Murphie, A., in press. The world as medium. In: E. Manning, A. Munster, S. Thomsen and B. Marie, eds.Immediations. Sydney: Open Humanities Press) give rise to certain political and ethical questions. In this Issue, we encounter six different media-world formations and learn how they shift as they pulsate with affective relations. As well as introducing these relations, this Introduction canvases some of the conceptual work that has gone into ‘mediating affect’, addressing the context that underpins this bringing together of terms and seeking out ways of provoking further research. [ABSTRACT FROM PUBLISHER]

This paper presents, elaborates and contextualizes the results of a survey concerning the meaning of housing in Mainland China, mainly for young people, and the perception of the various dimensions of housing as a problem. It considers the material, political, economic, and cultural dimensions of this problem, and the contradictory expressions of the problem (e.g. housing as a measure of success and as an investment). It examines the relation of the housing problem to three sub-systems: state politics, market economy, and the ‘urbanized, at-home living style’. Finally, it considers the paradoxes of competing consumer rationalities and the consciousness of capital and markets in China. [ABSTRACT FROM PUBLISHER]

This paper explores some aspects of the present crisis, including the problem of how to think about crises in the current conjuncture. It has four main parts: the first and second explore the changing imagery of markets as disenchantment sets in; the third considers what sort of crisis is taking place; and the fourth and final part of the paper considers how innovations and interventions directed at solving the crisis are being framed. It concludes that being 'after neo-liberalism' may not be the same as the disappearance of neo-liberalism. [ABSTRACT FROM AUTHOR]

This paper examines how the concepts of hybridity and transnationalism can be salvaged from a neo-liberal discourse of identity politics and rescued for a critical Cultural Studies project that takes into account historical materialism. Focusing on a 'place-based notion of identity' in the context of Hawai'i's diverse ethnic population, and with specific reference to the hybrid and transnational formation of a 'local Chinese consciousness', the paper argues that understanding the complex local Chinese identity formation in Hawai'i requires re-conceptualizing hybridity and diasporic consciousness along the lines of Aihwa Ong's notion of 'embedded citizenship', Adam McKeon's emphasis on diasporic network relations, and Ien Ang's definition of hybridity as denoting 'complicated entanglement' and 'togetherness-in-difference'. Applying these conceptual distinctions to a careful reading of the celebrated play, 'A Little Bit Like You', by local playwright Darrell Lum, the paper shows that beyond the humorous, albeit familiar, portrayal of interethnic marriage and hybrid identity in Hawai'i, the play actually offers us invaluable insight into the complex entanglement of ethnicity and socio-economic inequality as a result of diasporic labor and network relations in the islands. In the final analysis then, this paper makes a case for a critical transnationalism that seeks to reveal, rather than conceal, economic inequality and social injustice as part of a larger intellectual commitment to an ethics of knowledge production. [ABSTRACT FROM AUTHOR]

This paper begins with Slack and Whitt's ('Ethics and cultural studies' in Cultural Studies, eds L. Grossberg et al., Routledge, New York, 1992) crucial imperative to cultural studies: that we need to (re)develop its normative commitment, and that ecological relations are the site from which to do so. Although their argument eventually relies on a problematic understanding of nature as an integrative totality 'beyond' culture, this paper maintains that it is nevertheless important to follow their lead and consider ecological relations in their articulation with, and implication in, other relations of power in late capitalism. 'Queer' ecocultural studies, given its considerable skepticism with 'normative' natures as well as its emphasis on sex/nature articulations, would have us focus precisely on challenging the intersections of power, beginning with heteronormativity, and ecological relations. For an example of queer ecocultural studies, the paper then reads Jane Rule's novel The Young in One Another's Arms (Pandora Press, London, 1977), a sophisticated example of 'queer nature writing' with its focus on the intertwined becomings of a queer family and a wounded landscape. Following from Rule's narrative, the paper argues that a critical practice of queer ecocultural studies demands that we read 'for' nature, for the implication of culture in ecosystemic relations, and that we also insist on understanding these more-than-human implications as part of, and not beyond, complex articulations of power. [ABSTRACT FROM AUTHOR]

Drawing on the perspectives of science studies and actor-network-theory, this paper develops the perspective of 'culture studies' to offer an account of the ways in which culture, understood as a specific form of public organisation, is produced and sustained through the assemblage of materially heterogeneous elements. This is related to an account of the ways in which culture acts on the social through the distinctive 'working surfaces on the social' that it organises. The distinctiveness of the perspective of 'culture studies' is highlighted by comparing it with more familiar traditions of analysis within cultural studies and cultural sociology. Francis Mulhern's account of cultural studies' relations to the practice of Kulturkritik associated with the formation of Bildung and the programme that Jeffrey Alexander proposes for the development of cultural sociology are paid particular attention in this regard. The paper concludes with a consideration of the forms of analytical attention that are needed to investigate the ways in which cultural and social science disciplines interact in the production of 'working surfaces on the social' through which their modes of action on the social are coordinated. [ABSTRACT FROM AUTHOR]

This paper examines the state of cultural studies, primarily in the United States and Northern Europe. Arguing for a radically contextualist and conjuncturalist understanding of the project of cultural studies, it suggests that cultural studies emerged in particular forms as a response to a particular geo-historical conjuncture. However, while the conjuncture has changed significantly, these older forms of cultural studies have congealed into a ‘‘center’’ that has limited its ability to contribute to a better understanding of ‘‘what's going on,’’ of the possible future and the realities and possibilities of both domination and contestation. The paper suggests an understanding of the present conjuncture as a struggle, from both the right and the left, against liberal modernity and the attempt to shape an alternative modernity as the future. It suggests some of the ways cultural studies might have to rethink itself if it is to respond to this conjuncture. [ABSTRACT FROM AUTHOR]

This paper examines the extent to which the perspectives of science studies and actor-network theory can be combined with those of post-Foucauldian governmentality theory to understand the processes through which cultural institutions fabricate distinctive entities and bring these to bear on the governance of the social. The argument is developed by considering the respects in which the procedures of museums and the distinctive forms of cultural objecthood these give rise to can be illuminated by comparing them to laboratories. This prepares the way for an examination of the ways in which such forms of objecthood have been mobilized in programmes of social and civic governance both within museums and outside them, paying due attention to the differences between their functioning in these regards in the context of liberal forms of government and more directive forms of role. These general arguments are then illustrated with reference to contemporary debates focused on the refashioning of museums as instruments of cultural diversity. The paper concludes by reviewing the respects in which the perspectives it develops suggest the need to question the analytical effects of the extended concept of culture that has underlain the development of cultural studies and contemporary sociological understandings of culture. [ABSTRACT FROM AUTHOR]

This text was the original second chapter of the author's doctoral dissertation (Escobar 1987); this chapter was never included in the book that eventually grew from the dissertation (Escobar 1995). 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. [ABSTRACT FROM AUTHOR]

During the last decade, the phrase ‘visual culture’ has come to identify a variety of interdisciplinary approaches to the visual in everyday life. While analytic perspectives may come from gender, race or media theory, political economy, psychoanalysis, and so forth, there is an apparent agreement about the critical relation the visual has to subjectivity and social organization. The travelling of critical and cultural theory across disciplinary boundaries has given ‘visual culture’ an institutional form through new degrees, programmes, cross-faculty appointments, courses, introductory textbooks, and research publications. This paper comments on the intellectual history of ‘visual culture’, identifies cultural aspects of visual performance that have been understated in recent formulations of visual culture and visual studies, and argues that the current institutional form of visual culture research has contributed to the disappearance of cultural and anthropological approaches within visual culture. The paper is developed in relation to a case study involving popular photography as a cultural performance of the Canadian north, and considers the contribution of performance to visual culture. [ABSTRACT FROM AUTHOR]

Despite constituting a significant area of everyday experience, emotions have rarely been the focus of detailed investigation within cultural studies. This paper makes a case for viewing emotions as social/cultural/political, as well as individual, phenomena and reviews the contributions of cultural theorists to analyses of emotions. To this end, it critically examines Raymond Williams' concept 'structure of feeling', which reintroduces the subjective into the social, and Larry Grossberg's concept 'economy of affect', which seeks to explain how, through affective investments, ideologies are internalized and naturalized. Whilst both theorists provide important conceptual tools, each conceptualization has specific limitations and neither theorist offers detailed analyses of the interrelations, in practice, between individual and social aspects of emotion. The authors seek to build on and extend the insights of Williams and Grossberg and locate emotions in and across specific historical, cultural and political contexts within relations of hegemony and resistance. The authors begin to theorize how emotions are constituted and operate interactively at the level of both individual personal experience and wider social formations/power relations. This paper establishes the groundwork for working towards a genealogy of specific structures of feeling and specific emotional subjects. It is argued that theorizing relations between emotion and power is crucial to this project. The paper discusses ways of theorizing 'emotion and power', and outlines the authors' approach, which, it is suggested, could be further explored in relation to concrete examples. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

This autobiographical essay 'takes cultural studies personally', drawing on experience, identity and the personal to indicate how and why the author is proponent of and is working on developing a model of cultural studies as social justice praxis despite the constraints academia in general and of the university as an institution in particular. The paper travels roughly from the author's student and teacher days in Sierra Leone through his graduate student days in Canada to his current role as university teacher in the USA. He selectively concentrates on his experience as a teacher of literature (and African multi-role utilitarianism), education and cultural studies (using one of his cultural studies courses and students' questions about the utility of cultural studies as example), his shifting and overlapping racial/ethnic identities (African/black) and the politics of identity, and his thoughts on the place of theory in cultural studies and a black approach to theory (black ambivalent elaboration) as contributory factors. While this account acts in its own way as an argument for conceptualizing cultural studies as praxis, the primary focus is more modestly on my own autobiographical account as a specific case. In fact, an autobiographical approach is employed precisely to be specific and in the attempt to avoid the pitfalls of over­generalization and the authority of authenticity. [ABSTRACT FROM AUTHOR]

This paper discusses some theoretical approaches to the question of how culture, technologies and the social interact. These considerations result from the author's research in the genesis of digital cultures in the 1980s. The paper begins by outlining the author's research project, and then continues with a discussion of some of the most influential approaches in the cultural studies of technology.This article then presents a small sample of the author's analysis, which combines narratological and discourse analytical methods with practice-oriented cultural theories, such as those of Pierre Bourdieu, Régis Debray and Bruno Latour. [ABSTRACT FROM AUTHOR]

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's 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. [ABSTRACT FROM AUTHOR]

The article discusses the process of collecting and documenting materials associated with the foundation of the Centre for Contemporary Studies (CCCS) at the Cadbury Research Library, University of Birmingham, England. It addresses the efforts of cultural studies academics to contribute to the collection, organisation of the collection's resources, and the establishment of archiving policies.

From contaminated water pipes to social media manipulation to sinking cities, infrastructures increasingly appear at the heart of cultural, political, and environmental crises. As a technique of governance, infrastructures delegate control to systems and disperse power into the environment. This special issue argues that engaging with infrastructural politics requires new tactics and modes of analysis which take seriously the politics of articulation, everyday life, and meaning. The introductory essay situates the project of infrastructural politics within the critical and cross-disciplinary literature on infrastructure and the political tradition of Cultural Studies. We identify distinctive features of infrastructural politics, organized around the concepts of scale, formalization, and imaginary, that set forth the common concerns of the issue and raise questions for future research. Following this discussion, we introduce the essays of the issue, spanning topics that include emergency dispatch, automated music mastering, open pit coal mines, homeless encampments, police body cameras, and sand. Throughout, the issue is animated by a commitment shared among founding figures of Cultural Studies, activists, and abolitionists: the capacity to critically engage infrastructure in order to improve the lived conditions of culture. [ABSTRACT FROM AUTHOR]

This article makes a psychoanalytical contribution to a cultural studies understanding of the logics of commodity consumption. This paper entertains a metaphor of critical practice that is more vital and perhaps less liable to lose discriminatory powers in rhetorical delirium, a model of reading that can appreciate both the sadistic and analytical as well as the absorptive and reparative aspects of textual encounters. Cooking is a transformational process which governs particular types of cultural logics, the separation of food from not food, feasts from ordinary meals, the metamorphosis of the raw into the cooked. Psychoanalytic readings of cultural artifacts need not repeat those textual moves characteristic of 1980s' feminist psychoanalysis.

My purpose in this paper is to complicate the genealogies of the concept of culture as a way of life that have held sway within cultural studies. I do so by reviewing key aspects in the development of this concept within the ‘Americanist’ tradition of anthropology pioneered by Franz Boas in the opening decades of the twentieth century and continued by a generation of Boas's students including Ruth Benedict, Alfred Kroeber and Margaret Mead. I focus on three issues: the respects in which the ‘culture concept’ was shaped by aesthetic conceptions of form; its spatial registers; and its functioning as a new surface of government, partially displacing that of race, in the development of American multicultural policies in the 1920s and 1930s. In relating these concerns to Graeme Turner's enduring interest in the processes through which culture is ‘made national’, I indicate how the spatial registers of the culture concept anticipate contemporary approaches to these questions. I also outline what Australian cultural studies has to learn from the American evolution of the culture concept in view of the respects in which the latter was shaped by the racial dynamics of a ‘settler’ society during a period of heightened immigration from new sources. In concluding, I review the broader implications of the fusion of aesthetic and anthropological forms of expertise that informed the development of the culture concept. [ABSTRACT FROM AUTHOR]

As Director of the Centre for Critical and Cultural Studies at the University of Queensland from 2000–2012, Graeme Turner led one of the longest running research investments in Cultural Studies' history. Holding these threads together, in conjunction with the sheer hard work of Centre affiliates and administrators, was an exemplary management style. Turner's brand of Cultural Studies is defined by an attention to the art and politics of management alongside the customary business of doing research. It is Cultural Studies' lack of engagement with management theory that has made this type of work difficult to appreciate, even while it is just this kind of engagement that is necessary to ensure the survival of the field. Acknowledging the significance of Turner's management politics, its relevance to his broader intellectual project, and its importance for the field of Cultural Studies more broadly, this paper pays tribute to a leader whose career demands a more nuanced vocabulary for institutional work within and outside the university. [ABSTRACT FROM AUTHOR]

Taking Stuart Hall's insistence on the ‘worldliness’ of cultural studies as the definitive point of entry, this paper traces breaks and continuities in the constitution of the trope of ‘crisis’ in Birmingham in the 1970's and in the globalized context we are working in today. [ABSTRACT FROM PUBLISHER]

Over the last 30 years, the victims' rights movement has expanded the role of victims in the American criminal justice system. As a result of this movement, judges, prosecutors and parole boards must now hear victims' views at all stages of the criminal justice process, including plea bargains, and sentencing and parole decisions. Legislative efforts have been spearheaded by victims' families, and legislation has been named after deceased victims. Also, victims' families can now view executions in states across the country. The victims' right movement assumes that the criminal justice system should privilege victims' interests over those of society. In so doing, it denies society as a consideration, which is tantamount to a denial of society itself. This article positions victims' rights' denial of society within the current conjuncture, marked as it is by the contradiction between neoliberalism and American liberalism. Victims' rights' denial if society is an expression of the denial of society implicit in American neoliberalism, which seeks to privilege individual interests over those of society. This paper argues that victims' rights is a powerful element of the neoliberal project for three reasons. First, victims' rights imputes the authority of legal discourse to neoliberalism's denial of society. Second, important actors in the rise of neoliberalism have also worked to establish victims' rights. Finally, victims' rights comprehensively circulates throughout America and offers powerful points of identification that incorporate Americans into the victims' rights formation. I explore the denial of society in three victims' rights practices: naming criminal legislation after crime victims and passing such laws in honour of victims; allowing victims' families to view executions; and prosecutors, judges and police personnel making legal decisions according to victims' wishes. I examine the consonant denial of society in three neoliberal practices -- monetarism, supply-side economics and welfare reform -- and demonstrate how neoliberal advocates like Bill Clinton, Ronald Reagan and Paul Gann worked to advance victims' rights. I also describe the production, consumption and comprehensive circulation of victims' rights texts. Finally, I consider Cultural Studies' unique contribution to legal studies. [ABSTRACT FROM AUTHOR]

This paper offers a pedagogically useful way of understanding some of the complexities of the theoretical work of Deleuze and Guattari. It critically considers some of the ways this work is used in contemporary cultural theory and politics, and offers some suggestions for how the work of Deleuze and Guattari might enter into conversation with and be taken up within the project of cultural studies. [ABSTRACT FROM PUBLISHER]

Drawing on findings from the extensive questionnaire survey and intensive case studies we conducted in Hong Kong secondary schools, this paper examines the interactions, tensions and gaps among the various stakeholders' visions, concerns and priorities as identified in the ongoing school reform. We examine the classroom dynamics of teaching and learning, the interactive pedagogical relationship involved, as well as the embedded institutional complexity in the schooling process, in order to understand what underlies the curriculum policy and education reform within the mainstream system. In view of the paramount significance of its evolvement in actual operation, we argue that education reform ought to be taken pragmatically but programmatically as the complexly embedded cultural process in which all the local practices and values of its stakeholders operate in the same cultural space. By conducting research on that interlocking cultural process, we also identify new options for Cultural Studies when education is taken seriously as the core of our intellectual project. [ABSTRACT FROM AUTHOR]

Based on experiences and research at virtually all levels of the English education system I will argue that we can observe the 'impact' of Cultural Studies on the forms and practices of Education as a system and as institutions as well as at the more micro-levels of individual learning and even theories of learning itself. These 'impacts' will be analysed along three dimensions: the institutionalization and/or incorporation of school subjects (like Media Studies); the way Cultural Studies has been used to frame an offer of schooling to resistant and disengaged youth; and the ways in which arts-type, practical and informal forms of pedagogy have supported identity-based theories of learning. I will use examples of each type of impact to explore each level of effect. My interest is in reflecting on how transformative these impacts have been. Do they pose lasting types of change or have they been incorporated by the status quo given the imperviousness of schooling to successive waves of educational reform? How have the more radical kinds of critique contained in Cultural Studies methods, thinking and approaches been absorbed at the different levels of the education system and at what cost and to whom? The final section of the paper will consider practical and theoretical prospects for future versions of Cultural Studies and Education. At the policy level I will question whether there are insuperable barriers within the forms of new public management in education or changes in labour market needs as determined by the economics of the knowledge economy in new times which will militate against such interventions - or (within the framework of current politics) can we imagine consistent system-wide effects of radical change? I will end by considering whether the destiny of Cultural Studies is to repeat its marginalized academic status as critique or 'system-irritant' or whether we could envisage a theoretical way of scaling up and mainstreaming how Cultural Studies works. [ABSTRACT FROM AUTHOR]

This paper explores the popularity of contemporary expressions of delight in celebrity downfall, or Schadenfreude towards celebrity culture, and questions to what extent they can be understood as cultural critiques of economic inequality. For just as the economy has its own parables, so do 'cultural' expressions contain parables of normativity about economic life. We argue that Schadenfreude's relationship to 'equality' can be read in terms of social, cultural and economic blockages, and investigate some of the history to this feeling by exploring different arguments over the meaning and status of 'equality' in modern and post-modern societies. This survey of its contested meanings highlights the distinctions which have been made and elided between property and identity, the economic and the cultural, and the political and the private. These geneaologies are used to interpret Schadenfreude, and to highlight the tension between two different aspects of contemporary subjectivity: 'integrity' and marketability of the self. By drawing on these contested genealogies and theories of equality, we are also arguing that Schadenfreude toward celebrity in its most common contemporary form cannot be seen merely as a superstructural phenomenon of a neo-liberal base but rather as stitched into and as of a piece with this neo-liberal culture. We argue that whilst Schadenfreude is able to be articulated in different directions, it overwhelmingly works to express irritation at inequalities but not to change the wider rules of the current social system, and its political economy often actually entails it fuelling inequalities of wealth. In these terms, Schadenfreude can be perceived as being intimately related to autistic economic culture and as being able to be perpetuated by coasting on its own status as an autistic response. [ABSTRACT FROM AUTHOR]

The starting point of our reflexion about the place of Cultural Studies in France and the development of French Cultural Studies lies in a double paradox. The first paradox consists in the absence of any stable terminology and taxonomy, whereas Cultural Studies has already, though implicitly - almost secretly, encroached on the French scientific realm in the shape of very plastic and dynamic formations. And the second paradox pertains to the history of ideas: albeit many French scholars have made major contributions to Cultural Studies as an intellectual endeavor, they have not generated French Cultural Studies of its own and, quite symptomatically, are not even connected (by current readings) with existing Cultural Studies.... In this respect it is no exaggeration to state that the French scientific community entertains an ambivalent relation to the polymorphous constellation of Cultural Studies. More than that, it is crucial to observe it to start investigating the manifold reasons for the French reluctance as well as the possible ways of overcoming it and finding innovative means of responding to the challenges of today's world. By doing so, we not only have to find out the ideological, epistemological, and intellectual factors in the French resistance, say French singularity (from Jacobinism to protectionism), but should figure out at what expense and to which extent a Cultural Studies approach is transferable as well as desirable in the French context. This is precisely the aim of the present paper, which will likely raise a further question: will this new approach be so 'singular' as the current French relation to Cultural Studies is? At any rate, this epistemo-political chapter is far from being closed... [ABSTRACT FROM AUTHOR]

The phrase, 'a room of one's own,' coined by Virginia Woolf, refers not only to the physical space necessary for creating art but also to the hitherto ungranted space within the canon for women artists. In an attempt to relate to the dilemma posed by Woolf, my aim in this paper is to assess whether, as a physical site, the Spanish University (its departments and curricula) provides the intellectual space that is so necessary to the healthy development of Cultural Studies in Spain. Given the (by now) well-documented history of British-born Cultural Studies, I shall start off by offering, not a recapitulation of that history, but rather a highlighting of the mutations suffered by Cultural Studies as it eventually 'migrated' over to Spain. From there, and taking my cue from Foucault's Discipline and Punish (1975), I propose to argue out four points: (1) that the university is a 'disciplinary institution', (2) that university teachers are 'disciplinary subjects', (3) that interdisciplinary academic work does not alter existing subject arrangements or divisions, and (4), in line with Virginia Woolf's critique of patriarchal, university conventions, that Cultural Studies is something different and beyond the specialized concerns of academic disciplines. [ABSTRACT FROM AUTHOR]

James W. Carey's landmark call for a cultural history of journalism, or more specifically a cultural history of reporting, has galvanized some scholars and perplexed others, many of whom find too vague or limiting his description of the task as exploring the history of consciousness. Here I suggest recasting the troublesome question and considering instead the history of the most basic and elemental task of journalism: the effort of some humans to persuade other humans they probably don't know that what they say is an acceptable representation of their world. Such an approach involves exploring both the practical, nuts-and-bolts aspects of journalistic work as well as the mutual understandings and expectations that developed between readers and journalists, and focuses on the later nineteenth century as the time of greatest change. I pose a series of questions as a starting point for this investigation. [ABSTRACT FROM AUTHOR]

Teaching cultural studies to undergraduates in a period of marked political success for American conservatives and their evangelical allies might seem like a fruitless, even hazardous, adventure. This paper examines the malleable meaning of conservatism animated by religious revival in terms of micro- or regional cultures in the attempt to fashion a workable pedagogy for initiating students into the alien political commitments of cultural studies. In formulating a workable strategy for bringing cultural studies to spaces that cannot be shielded from the political and cultural currents that run off campus, the author argues that religion and those political commitments most receptive to literal interpretations of the Bible should not be taken as unbreachable, monolithic totalities. The contemporary nexus of religion and politics dominating the American landscape is a dangerously unstable construction that can and must be rigorously interrogated by both tenured radicals and their students. In forming an impossible coalition college educators should not presume that their most pious students, especially those who call themselves evangelical Christians, are forever barred from adopting progressive political positions. [ABSTRACT FROM AUTHOR]

Provides information for contributors of the journal, "Cultural Studies." Submission guidelines; Format required for manuscripts; Citation pattern; Reference list; Guidelines for book reviews.

This article focuses on the possibilities and limitations of reflexivity in contemporary anti-consumerism activist discourse. Opening by noting that much contemporary anti-consumerist discourse has a fraught relationship with what was once termed ‘identity politics’, in that it often attempts to reject or negotiate with an idea of identity politics that is figured as existing in the recent past, the article suggests that one way of both understanding this preoccupation, and of broadening out the terms of discussion, is to consider the various ways in which these discourses can be understood as reflexive. The paper therefore attempts to identify how various anti-consumerist actions and texts, including Naomi Klein's bestseller No Logo, Anita Roddick's manual Take it Personally, the work of ‘culture jammers’ Adbusters, and Reverend Billy's ‘Church of Stop Shopping’ position themselves reflexively in relation to social and cultural change. Its discourse analysis considers what these projects understand as ‘activism’, the ‘type’ or characteristics of (anti-) consumers being imagined, and the implied consequences for consumption and production. In doing so, it draws from a range of theories about or relating to ‘reflexivity’, in particular the work of Scott Lash, Donna Haraway, Judith Butler and Bruno Latour. Following Haraway and Butler in particular, the article argues for an emphasis on the relationality of reflexivity. The more ‘relational reflexivity’ demonstrated by anti-consumerist activity, the more likely it becomes to be open to making egalitarian alliances, the article argues, and this factor needs to be included alongside affective ‘mattering maps’ and ‘chains of equivalence’ when considering the problems and potential of anti-consumerist discourse. In doing so, the article attempts to shift the study of anti-consumerist activism further away from simple celebrations of its ‘resistance’ and towards opening up a cultural economy of anti-consumerism, one which is also critically engaged with furthering its politics. [ABSTRACT FROM AUTHOR]

This essay offers strategies of speaking and studying 'the mundane' as a means to inaugurate an interventionist politics in cultural studies. Using Meaghan Morris's example of anecdotal and colloquial address, a mundane voice is shown to situate and contextualize our understanding of major concepts circulating in international theory, and broaden the audience for academic debate. Studies of 'everyday life' have been hampered by a too-close affinity with hegemonic structures of knowledge production, requiring further gestures of parochialism to hasten a speaking position aware of its own partiality and limitations. Attention to the singularity or 'this-ness' of a cultural site humbles the tasks cultural studies can perform, introducing some curiosity to what we think we know about the cultures from which we speak. Reflecting on the fate of Michel de Certeau's work in the boom period of cultural studies' expansion, the paper suggests that cultural studies' radical potential can be expanded if we are not inflected by preconceptions about what defines politics, especially against the fashions of intellectual commodification. Morris creates affective connections between past, present and future political concerns: a different temporality for political investment than the cycles of electoral models, or the dictates of commodity culture, afford, and one that cultural studies might still learn to adopt. [ABSTRACT FROM AUTHOR]

This article intends to revisit David Morley's work, The 'Nationwide' Audience: Structure and Decoding , by reanalysing his findings in a way of revealing some distinct decoding patterns. While The 'Nationwide' Audience has been acclaimed as one of the most influential empirical works in audience studies, it has been often misunderstood as if the work failed to find out systemic and consistent influences of viewers' social conditions on decoding practices. On the contrary, by using a statistical method, this paper demonstrates that the audiences' decodings of the programme presented by Morley are in fact clearly patterned by their social positions. The findings reveal the over-determined effects of various social conditions such as class, gender, race and age. Particularly, the results seem to restore the importance of social class on the interpretive process, which has been displaced and ignored in many current media studies. Highlighting audiences' structural social positions, the reading patterns rediscovered here allow us to rebut not only the traditional Marxist view of class determinism but also any relativist accounts of cultural activity. [ABSTRACT FROM AUTHOR]