An Interview with Topher Campbell

2022 ◽  
Vol 2022 (142) ◽  
pp. 111-118
Author(s):  
Conor McGrady
Keyword(s):  
United Kingdom ◽  
Cultural Studies ◽  
Critical Dialogue ◽  
Queer Identity ◽  
The United Kingdom ◽  
Intellectual Origins ◽  
Stuart Hall ◽  
Identity Discourses ◽  
Dominant Black

Abstract This Curated Spaces features an interview with Topher Campbell of rukus! archive. The rukus! archive was founded in 2005 by photographer Ajamu X and filmmaker and theatre director Topher Campbell. The archive is dedicated to collecting, preserving, and making available artistic, social, and cultural histories related to Black LGBTQ+ communities in the United Kingdom. Its intellectual origins reside in the work of Stuart Hall and British cultural studies, and the critical dialogue it establishes with both mainstream heritage practices and dominant Black and queer identity discourses.

scholarly journals The Limits of Arbitration Law in Addressing Cultural Diversity: The Example of Ismaili Arbitration in the United Kingdom

Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 47
Author(s):  
Sandrine Brachotte
Keyword(s):  
United Kingdom ◽  
Cultural Studies ◽  
Cultural Diversity ◽  
Supreme Court ◽  
Legal Pluralism ◽  
The Other ◽  
The United Kingdom ◽  
Arbitration Clause ◽  
The Supreme Court ◽  
Employment Equality

This article studies religious arbitration from the perspective of global legal pluralism, which embraces both normative plurality and cultural diversity. In this context, the article considers that UK arbitration law regulates both commercial and religious arbitration while relying on a monist conception of arbitration. It further identifies two intertwined issues regarding cultural diversity, which find their source in this monist conception. Firstly, through the study of Jivraj v. Hashwani ([2011] UKSC 40), this article shows that the governance of religious arbitration may generate a conflict between arbitration law and equality law, the avoidance of which can require sacrificing the objectives of one or the other branch of law. The Jivraj case concerned an Ismaili arbitration clause, requiring that all arbitrators be Ismaili—a clause valid under arbitration law but potentially not under employment-equality law. To avoid such conflict, the Supreme Court reduced the scope of employment-equality law, thereby excluding self-employed persons. Secondly, based on cultural studies of law, this article shows that the conception of arbitration underlying UK arbitration law is ill-suited to make sense of Ismaili arbitration. In view of these two issues, this article argues that UK arbitration law acknowledges normative multiplicity but fails to embrace the cultural diversity entangled therewith.

Mental Illness Among Immigrant Minorities in the United Kingdom

1986 ◽  
Vol 149 (3) ◽  
pp. 265-273 ◽  
Author(s):  
M. London
Keyword(s):  
Health Care ◽  
Mental Illness ◽  
United Kingdom ◽  
Cultural Studies ◽  
Health Professionals ◽  
Clinical Presentation ◽  
Psychiatric Service ◽  
Cross Cultural ◽  
The United Kingdom ◽  
Cross Cultural Studies

Cross-cultural studies on immigrants from Pakistan and the New Commonwealth are reviewed, with emphasis on epidemiology and differences in clinical presentation. Their referral to the psychiatric service is also examined and deficiencies are noted. Awareness of transcultural issues among health professionals need to be increased in order to achieve diagnosis and improvements in health care.

scholarly journals Evaluating China’s aspirations for cultural soft power in a post-globalisation era

2016 ◽  
Vol 159 (1) ◽  
pp. 32-42 ◽  
Author(s):  
Terry Flew
Keyword(s):  
United States ◽  
United Kingdom ◽  
Cultural Studies ◽  
South Korea ◽  
Case Studies ◽  
Soft Power ◽  
The United States ◽  
Economic Significance ◽  
The United Kingdom ◽  
Challenges And Opportunities

‘Soft power’ has been a concept that has generated great political and scholarly interest in China, as it raises the question of how to achieve cultural standing commensurate with the nation’s growing economic significance. But from the perspectives of communication and cultural studies, we can identify limits with both ‘soft power’ as a concept and how it understands culture and communication, and the assumptions made about the capacities of state cultural promotion through media to appeal to global audiences. Drawing upon case studies of the United States, the United Kingdom, Russia, India, Japan and South Korea, this article identified challenges and opportunities for China in growing its international cultural soft power in a ‘post-globalisation’ era.

scholarly journals Policing the Global Crisis

2013 ◽  
pp. 193-197 ◽  
Author(s):  
William I. Robinson
Keyword(s):  
United Kingdom ◽  
Social Control ◽  
Global Capitalism ◽  
Global Crisis ◽  
The United Kingdom ◽  
Stuart Hall ◽  
Cultural Theorist

As part of my research for a book manuscript on the crisis of global capitalism I recently finished writing (Robinson forthcoming), I decided to re-read the classic 1978 study conducted by the noted socialist and cultural theorist Stuart Hall and several of his colleagues, Policing the Crisis. The authors show in that book how the restructuring of capitalism as a response to the crisis of the 1970s - which was the last major crisis of world capitalism until the current one hit in 2008 -led in the United Kingdom and elsewhere to an "exceptional state," by which they meant a situation in which there was an ongoing breakdown of consensual mechanisms of social control and a growing authoritarianism.

scholarly journals Book Review: Collective Skill Formation in Liberal Market Economies? The Politics of Training Reforms in Australia, Ireland and the United Kingdom

2018 ◽  
Vol 5 (4) ◽  
pp. 328-332
Author(s):  
Fabienne-Agnes Baumann
Keyword(s):  
United Kingdom ◽  
Cultural Studies ◽  
Continuing Education ◽  
Skill Formation ◽  
Market Economies ◽  
University Of Osnabrück ◽  
The United Kingdom ◽  
Liberal Market Economies ◽  
The University

The book was published as the 16th volume of the series Studies in Vocational and Continuing Education. Series Editors-in-Chief are Philipp Gonon and Anja Heikkinen. Janis Vossiek is a post-doctoral researcher at the School of Educational and Cultural Studies of the University of Osnabrück, Germany.

Perth Cultural Studies

Thesis Eleven ◽  
2016 ◽  
Vol 137 (1) ◽  
pp. 83-105 ◽  
Author(s):  
Jon Stratton
Keyword(s):  
United Kingdom ◽  
Popular Culture ◽  
Cultural Studies ◽  
Television Programs ◽  
Popular Film ◽  
The United Kingdom

In the early 1980s Perth was probably the most important city in Australia for Cultural Studies. Through that decade many intellectuals who became leaders in Australian Cultural Studies and important players in Cultural Studies outside of Australia worked in Perth. Among them were John Fiske, John Frow, John Hartley, Tom O’Regan, Lesley Stern, Graeme Turner and, a decade later, Ien Ang. This essay discusses the presence of these academics in Perth and advances some reasons why Perth became so important to Cultural Studies in Australia. It also discusses the kind of Cultural Studies that became privileged in Perth and considers some of the reasons for this. Perth Cultural Studies in the 1980s was primarily text-based and focused on screen-related popular culture, especially television programs and popular film. Cultural Studies in Perth developed in a city thought of as marginal to Australia, in institutions that were either not universities or, in the case of Murdoch University, was a very new university, by cosmopolitan academics who mostly came from either elsewhere in Australia or from the United Kingdom.

scholarly journals Years in Cultural Studies: 1986

Lateral ◽  
2021 ◽  
Vol 10 (1) ◽  
Author(s):  
Sebastiaan Gorissen
Keyword(s):  
Social Sciences ◽  
Cultural Studies ◽  
The United States ◽  
Political Commitment ◽  
Ernesto Laclau ◽  
The United Kingdom ◽  
The Social ◽  
Cultural Democracy ◽  
Stuart Hall ◽  
A Site

Since its infancy, the pluralistic tendencies of the cultural studies project denied methodological and procedural consistency and resisted any disciplining of cultural studies as an attempt at authoritarian policing. Over the course of the 1980s, cultural studies continued to spread beyond the United Kingdom to Australia and the United States, initially, and the rest of the world soon thereafter. Movements towards the bridging of the longstanding divisions between fact and interpretation—between the social sciences and the humanities—under the sign of a principled approach to cultural democracy saw the Althusserian Marxism characteristic of earlier cultural studies scholarship expanded by way of a critical re/engagement of the works of Gramsci. This period of ideological critique allowed for a bold intellectual, political commitment to the re/conceptualization of culture as a site of class struggle, hegemonic formation, and structural signification. Particularly, the year 1986 saw major strides in this direction with the publication of monumental manuscripts by Stuart Hall, Ernesto Laclau, and Chantal Mouffe.

scholarly journals NO BURQAS WE’RE FRENCH! THE WIDE MARGIN OF APPRECIATION AND THE ECtHR BURQA RULING

2014 ◽  
Vol 26 ◽  
pp. 246-260 ◽  
Author(s):  
Susan Edwards
Keyword(s):  
United Kingdom ◽  
Middle East ◽  
United Arab Emirates ◽  
The West ◽  
Wide Margin ◽  
The United Kingdom ◽  
Margin Of Appreciation ◽  
Stuart Hall ◽  
The Face ◽  
The Veil

In the 1970s in parts of the Middle East and in the Gulf, (United Arab Emirates, Oman and Qatar especially), the burqa or niqab when worn was worn by women from tribal regions only. Otherwise known as a ‘batoola’ this garment is a head and face covering with an area of mesh covering the eyes, another variation is provided by a mask covering the face and nose. Jonathan Raban in 1979 observed such sights in London ‘...it was on the Earl’s Court Road that I first saw the strange beak shaped foil masks of Gulf women...’ There has been a modernist revival in these once rare face coverings for a multiplicity of reasons and correspondingly the wearing of them contain several meanings. The burqa is worn for political, religious and other reasons, but also although not exclusively it is a garment intended to keep women in subjection. Stuart Hall in interpreting the work of Frantz Fanon’s 1960’s writings on the burqa (then called the veil) for Algerian women, explained ‘no sign is fixed in its meaning’emphasising the fluidity of the burqa and also its capacity for appropriation by others. This is also true when considering the symbolic significance of the burqa today. Wearing it is defended as a right to choose, albeit in parts of Asia, for example in Afghanistan in the tribal regions, the burqa is a requirement for women. Whilst in some parts of Africa and the Middle East wearing the burqa is expressly prohibited. In the West and on the streets of London (following recent patterns of migration) the burqa is an increasingly common sight, and whilst it might have been worn by a woman who was subject to the norms of her own society and merely visiting the United Kingdom, many women who choose to settle in the United Kingdom and desire United Kingdom nationality are also wearing the burqa. This demonstration and visible representation of otherness has created anxiety, provoked public debate and criticism, and in France and Belgium, prohibition.  

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