Raymond Williams (1921–1988): Cultural Production and the Labor Process

2021 ◽  
pp. 189-289
Author(s):  
Victor N. Paananen
Author(s):  
Peter Mayo

This paper traces the connection between cultural work and power in the thinking and writing of Italian socio-political theorist and strategist, Antonio Gramsci. His rootedness in Marxism and a deep humanistic culture are emphasised as well as how his main conceptual tools (e.g. Hegemony, Intellectuals, ‘Popular Creative Spirit’, Critical Appropriation and ‘National-Popular’) are central to his analyses of different forms of cultural production, intellectual activity and educational developments in his time. The paper dwells on his musings on the ever so pertinent issue of Migration as it found expression in the literature of his time and their implication for reflection on the same issue in more recent times.  Importance is given to the role of political and artistic movements of the period such as Futurism and their legacy for present day life. Parallels are drawn between Gramsci’s cultural views and those of later thinkers such as Raymond Williams, Stuart Hall and Henry A. Giroux who often adopt a Gramscian lens in their economic-social-cultural analysis. The core theme of this paper is the influence of culture and cultural workers/intellectuals in the process of social transformation.


Author(s):  
Jim McGuigan

Raymond Williams (1921–1988) is often cited as one of the founders of the interdisciplinary field of education and research known as cultural studies (CS). To be more specific, he formulated an influential methodology that he named “cultural materialism,” which has an affinity with CS but is a distinctive perspective in its own right. Williams’s most celebrated book, Culture and Society 1780–1950 (1958), traced British Romanticism’s critical response to the Industrial Revolution and successive debates on social and cultural change. At the time of publication, Williams declared “culture” to be “ordinary,” thereby challenging the cultural elitism of literary study and opening up questions concerning mass-popular culture. However, Williams distanced himself from the populist study of communications and culture that became fashionable in the 1980s. His transition from literary criticism and history to sociological commentary and speculation on future prospects was signaled further by his 1961 sequel to Culture and Society, The Long Revolution. Williams challenged the behaviorism of American-originated communication studies and drew upon European critical theories in his own work. His academic specialism was dramatic form, which he studied historically and related to theatrical and audiovisual trends in modern drama. His perspective of cultural materialism broke entirely with idealist approaches to the arts and communications media. However, he was firmly opposed to technologically determinist explanations of the emergence of new media and the dynamics of social change, On technical innovation, he emphasized the role of intentionality, the materiality of discourse, and the social conditions of cultural production and circulation. His key concepts include selective tradition, structure of feeling, and mobile privatization. Williams later coined the term “Plan X” to refer to the rise of military recklessness and unregulated “free-market” political economy and communications during the late 20th century. His final non-fiction book (he also wrote novels), Towards 2000 (1985), has been updated to take account of developments in culture, society, and the environment over the past 30 years.


2012 ◽  
Vol 29 (3) ◽  
pp. 3-24 ◽  
Author(s):  
Bridget Fowler

This article makes the controversial argument that Bourdieu’s theory of practice offers both a model of transformation and social reproduction. However, it also claims that his account of cultural production is marred by two blind-spots. First, it contends that Bourdieu has neglected key forms of material support, notably, that offered, post-war, from the ‘left hand of the state’. The subsequent New Wave of 1950s and 1960s British drama had authors who possessed neither economic capital nor certified cultural capital. Secondly, it interrogates Bourdieu’s conclusion that popular culture can never be source of canonized art. Adopting the view that Bourdieu focused too exclusively on legitimate culture, it seeks to contrast his theories on this point with the approach developed by Raymond Williams. The last section sketches a Bourdieusian analysis of Bourdieu. It reads his writings in the light of the different origins of the British and French fields of cultural studies.


2019 ◽  
Vol 22 (5) ◽  
pp. 691-705 ◽  
Author(s):  
Nick Stevenson

The first part of this article seeks to return to some of the questions posed by Raymond Williams in respect of the critical role that could be played by art in the struggle for a world beyond capitalism. Here I defend the performativity of public intellectuals like Williams as he sought to reconnect ideas produced in the academy to social movements and artistic forms of production which remain necessary in the age of austerity and ecological fragility. Also I explore the art of the commons through an investigation of the cultural production of Raymond Williams and the more recent debates on the commons and neoliberalism.


2015 ◽  
Vol 40 (3) ◽  
pp. 235-249 ◽  
Author(s):  
JANELLE REINELT

This essay seeks to reconsider and appropriate the cultural politics of Raymond Williams for the project of formulating a critique of current ideas about politics and theatre. The residual values of cultural materialism as theorized by Williams, based on a concept of culture as productive, processual and egalitarian, have become less influential under the pressures of post-structuralism and neo-liberalism. The current attraction to Rancière, for example, emphasizes dissensus over consensus and singularity over collectivity. Post-dramatic theatre rejects direct engagement with political discourse altogether. While recognizing that these emerging theoretical ideas continue the historical romance of avant-garde theatre with rupture and dissent, Williams can remind us of still-powerful strategies that are rooted in identifying shared experiences, relating cultural production to its sociopolitical context, and the value of collective struggles.


2018 ◽  
Vol 22 (3) ◽  
pp. 215-224
Author(s):  
Ana Bonet Miro

The Fun Palace, a collaborative enterprise initiated by the radical theatre producer Joan Littlewood and architect Cedric Price in early 1960s London articulated a response to the ‘increased leisure’ available to postwar British society. A critical model for cultural production in which civics met pleasure, the Fun Palace project aimed to construct situations for playful exchange conducted through self-directed actions as a way to activate audiences. Pleasure for all – a ‘breakthrough to total enjoyment’, in opposition to what was seen as existing commodified leisure practices – became understood as a critical agenda pitched against the elitist and interventionist Labour government's 1965 White Paper, A Policy for the Arts: The First Steps. Enforcing class-based distinctions between the high arts and popular entertainment, state arts policy failed to address the key role played by the media in the rise of the leisure society. In analysing British communications in the 1960s, the cultural critic Raymond Williams argued that, rather than opposing fine art with popular entertainment, social growth could only be achieved through the circulation of public and independent media, opportunities for which were at the time limited within the corporate structure of British broadcasting and press.


2016 ◽  
Vol 4 (2) ◽  
pp. 72-83
Author(s):  
Paulette Kershenovich Schuster

This article deals with the identity construction of Latin American immigrants in Israel through their food practices. Food is a basic symbolic element connecting cultural perceptions and experiences. For immigrants, food is also an important element in the maintenance of personal ties with their home countries and a cohesive factor in the construction of a new identity in Israel, their adopted homeland. Food practices encode tacit information and non-verbal cues that are integral parts of an individual’s relationship with different social groups. In this case, I recruited participants from an online group formed within social media platforms of Latin American women living in Israel. The basic assumption of this study posits that certain communication systems are set in motion around food events in various social contexts pertaining to different national or local cuisines and culinary customs. Their meaning, significance and modifications and how they are framed. This article focuses on the adaptation and acculturation processes because it is at that point that immigrants are faced with an interesting duality of reconstructing their unique cultural perceptions to either fit the existing national collective ethos or create a new reality. In this study, the main objective is to compare two different immigrant groups: Jewish and non-Jewish women from Latin America who came to Israel during the last ten years. The comparative nature of the research revealed marked differences between ethnic, religious and cultural elements that reflect coping strategies manifested in the cultural production of food and its representation in two distinct domains: private and public. In the former, it is illustrated within the family and home and how they connect or clash with the latter in the form of consumption in public. Combining cultural studies and discourse analysis, this article offers fresh insight into new models of food practices and reproductions. The article’s contribution to new food research lies in its ability to shed light on how inter-generational and inter-religious discourses are melded while food practices and traditions are embedded in a new Israeli identity.


Author(s):  
Corey Kai Nelson Schultz

This book examines how the films of the Chinese Sixth Generation filmmaker Jia Zhangke evoke the affective “felt” experience of China’s contemporary social and economic transformations, by examining the class figures of worker, peasant, soldier, intellectual, and entrepreneur that are found in the films. Each chapter analyzes a figure’s socio-historical context, its filmic representation, and its recurring cinematic tropes in order to understand how they create what Raymond Williams calls “structures of feeling” – feelings that concretize around particular times, places, generations, and classes that are captured and evoked in art – and charts how this felt experience has changed over the past forty years of China’s economic reforms. The book argues that that Jia’s cinema should be understood not just as narratives that represent Chinese social change, but also as an effort to engage the audience’s emotional responses during this period of China’s massive and fast-paced transformation.


2017 ◽  
Vol 16 (1) ◽  
pp. 7-25 ◽  
Author(s):  
Tahrir Hamdi

Postcolonialism, profoundly influenced by the Palestinian scholar Edward Said, has until recently been oddly silent on Palestine, a topic that not only preoccupied Said's thinking and writing, but also inspired his theoretical ideas on imperialism, anti-colonial struggle and the worldliness and affiliations of the text and the critic. This theoretical silence on Palestine was, in fact, preceded by a historical, political, geographical, social and cultural contestation of all forms of Palestinian spaces that include not only dispossessing Palestinians of their land, but also building apartheid walls, destroying hundreds of thousands of olive trees, appropriating/stealing traditional Palestinian dishes and clothes, silencing Palestinian narratives and the Muslim call to prayer. This paper will argue that these contested spaces necessarily become sites of Palestinian cultural production, struggle and sumud.


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