Cultural Studies: Theory and Practice

Cultural Studies: Theory and Practice

Language: English

Pages: 760

ISBN: 1473919452

Format: PDF / Kindle (mobi) / ePub

"This book presents a magisterial overview of Cultural Studies, and of studies of culture more broadly. It synthesizes a bewildering range of writers and ideas into a comprehensible narrative. It’s respectful to the history of ideas and completely cutting edge. I learned a lot – you will too."
- Professor Alan McKee, University of Technology Sydney  

"The role of culture in spatial, digital and political settings is a vital aspect of contemporary life. Barker and Jane provide an excellent introduction to Cultural Studies’ relationship to these core issues, both through a clear explanation of key concepts and thinkers, alongside well chosen examples and essential questions."
- Dr David O'Brien, Goldsmiths, University of London

With over 40,000 copies sold, Cultural Studies: Theory and Practice has been the indispensable guide to studying culture for generations of students. Here is everything students need to know, with all the key concepts, theories and thinkers in one comprehensive, authoritative yet accessible resource.

Teaching students the foundations of cultural studies - from ideology, representation and discourse to audiences, subcultures and cultural policy - this revised edition:

  • Fully explores the ubiquity of digital media culture, helping readers analyse issues surrounding social media, surveillance, cyber-activism and more
  • Introduces students to all the key thinkers they’ll encounter, from Stuart Hall and Michel Foucault to Judith Butler and Donna Haraway
  • Balances the classics with cutting edge theory, including case studies on e-commerce, the self-help industry, the transgender debate, and representations of race
  • Embraces popular culture in all of its diversity, from drag kings and gaming, to anime fandom and remix cultures
  • Is re-written throughout with a new co-author, making it a more enjoyable read than ever. 

Unmatched in coverage and used world-wide, this is the essential companion for all students of cultural studies, culture and society, media and cultural theory, popular culture and cultural sociology.

















used it as the main basis for contention, using as their main examples such urban temples as shopping centers, hotels, and youth magazines. In his Uncommon Cultures, Collins has spoken at length of the important convergence of culturalists and feminists with the postmodernist vision of a non-monolothic concept of mass culture (cf. 1989, p. xiv and p- 20) 8. I would also like to recall the Italian feminist group of philosophers called Diotima, originally constituted within the University of

essentially physical and hedonistic but that the myth of the "natural" African is read onto African and Afro-American and Afro-Caribbean musical expression. T h e white pop, cultural studies obsession with black music (particularly noticeable in Britain) is thus an expression of a yearning for a "natural" (unbourgeois, uncivilized) state of grace. T h e answer to Kobena Mercer's question is literally pathetic: white boys just want to have fun! Sex My use of the word "boys" here is deliberate and

triumph of entertainment values finds its alibi in the restitution of dangerous pleasures to the discipline of the everyday, and thus in the reunification of dispersed audiences, the "common culture" of Springsteen or Family Ties representing both posited value and the economic and political expansion of perfect commodity production. Rhetorically this posited value conflates two concepts: pleasure and democracy. Fun is fun, and has nothing to do with power (or is power's sole and adequate

historical development in the history of South Asia. Fanon is also unfamiliar, but I think very important; psychoanalysis is certainly a moment of placing of that kind, particularly in the work and use of it by Fanon. So I think I ranged from what you could call the language and the discourse of postmodern linguistic metaphors in metropolitan countries to questions of colonial agency. And at each point I was not speaking out some private thoughts for a private meditative moment. I was trying to

children she's my hermana [sister] Over there fasting with the migrants es mi tia [she's my aunt] The lady with the forgiving eyes listen to her shout. (Correa, 1970) This Chicana identity is itself the site of multiple contestations, for not only does la nueva Chicana contest ignorance, but she, herself, is the object of another contestation: the establishment condemns her in the poem as a "militant Chicana," the newspapers name her a "dangerous subversive," and the FBI, classifies her as "a big

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