Resistance Through Rituals: Youth Subcultures in Post-war Britain (University Library)

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Hall, Stuart (1968). The Hippies: an American "moment". Birmingham: Centre for Contemporary Cultural Studies. OCLC 12360725. As a teen he had been baptized in an Evangelical Youth Group. [17] He attended Jamaica College, receiving an education modelled after the British school system. [18] In an interview Hall describes himself as a "bright, promising scholar" in these years and his formal education as "a very 'classical' education; very good but in very formal academic terms." With the help of sympathetic teachers, he expanded his education to include " T. S. Eliot, James Joyce, Freud, Marx, Lenin and some of the surrounding literature and modern poetry", as well as " Caribbean literature". [19] Hall's later works reveal that growing up in the pigmentocracy of the colonial West Indies, where he was of darker skin than much of his family, had a profound effect on his views. [20] Hall, Stuart (1992), "The question of cultural identity", in Hall, Stuart; Held, David; McGrew, Anthony (eds.), Modernity and its futures, Cambridge: Polity Press in association with the Open University, pp. 274–316, ISBN 9780745609669. Hall, Stuart (1988). The Hard Road to Renewal: Thatcherism and the Crisis of the Left. London: Verso Books. Grossberg, Lawrence; McRobbie, Angela; Gilroy, Paul, eds. (2000). Without Guarantees: In Honour of Stuart Hall. London: Verso. ISBN 978-1-85984-287-4.

Hall, Stuart (1981). "Notes on Deconstructing the Popular". In: People's History and Socialist Theory. London: Routledge. Nonetheless, there are some further shortfalls in this chapter. Firstly, it can be argued that class never went away during the 1950’s, but poverty did, so class wasn’t mentioned, but when poverty again emerged, so did discourse on class. Secondly, within the chapter, nothing was written about the experiences working class youths go through in relation to these institutions (eg. School and work), and how it affects their response to the dominant culture. A key example of this would be the work of Willis (1977), who researched working class boys within a school and the culture they formed. Thirdly, upon reading the text, it is clear to see that empirical evidence is not demonstrated within any of the chapter. From a quantitative perspective, this can be seen as a vital critique. Furthermore, the authors seemed to be gender specific, constantly referring to youth culture surrounding males, with an underwhelming amount written on females. Lastly, not all youth cultures were delinquent, such as the hippies, who were for socialisation purposes.

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Hall had a major influence on cultural studies, and many of the terms his texts set forth continue to be used in the field. His 1973 text is viewed as a turning point in Hall's research toward structuralism and provides insight into some of the main theoretical developments he explored at the Centre for Contemporary Cultural Studies. Hall presented his encoding and decoding philosophy in various publications and at several oral events across his career. The first was in " Encoding and Decoding in the Television Discourse" (1973), a paper he wrote for the Council of Europe Colloquy on "Training in the Critical Readings of Television Language" organised by the Council and the Centre for Mass Communication Research at the University of Leicester. It was produced for students at the Centre for Contemporary Cultural Studies, which Paddy Scannell explains: "largely accounts for the provisional feel of the text and its 'incompleteness'". [41] In 1974 the paper was presented at a symposium on Broadcasters and the Audience in Venice. Hall also presented his encoding and decoding model in "Encoding/Decoding" in Culture, Media, Language in 1980. The time difference between Hall's first publication on encoding and decoding in 1973 and his 1980 publication is highlighted by several critics. Of particular note is Hall's transition from the Centre for Contemporary Cultural Studies to the Open University. [41]

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In November 2014, a week-long celebration of Stuart Hall's achievements was held at the University of London's Goldsmiths College, where on 28 November the new Academic Building was renamed in his honour, as the Professor Stuart Hall building (PSH). [61] [62]

Hudson, Mark (15 October 2012). "A Beautiful Paean to Identity". The Daily Telegraph. London. p.30. Archived from the original on 18 October 2012 . Retrieved 10 October 2021. Letter from World Constitution Coordinating Committee to Helen, enclosing current materials". Helen Keller Archive. American Foundation for the Blind . Retrieved 3 July 2023. Hall, Stuart; Anderson, Perry (July–August 1961). "Politics of the common market". New Left Review. I (10): 1–15. Hall, Stuart; T. Jefferson (1976), Resistance Through Rituals, Youth Subcultures in Post-War Britain. London: HarperCollinsAcademic. In the 1950s Hall was a founder of the influential New Left Review. At Hoggart's invitation, he joined the Centre for Contemporary Cultural Studies (CCCS) at Birmingham University in 1964. Hall took over from Hoggart as acting director of the CCCS in 1968, became its director in 1972, and remained there until 1979. [3] While at the centre, Hall is credited with playing a role in expanding the scope of cultural studies to deal with race and gender, and with helping to incorporate new ideas derived from the work of French theorists such as Michel Foucault. [4]a b c Phillips, Caryl (Winter 1997). "Stuart Hall". Bomb. No.58. Archived from the original on 13 November 2013 . Retrieved 10 October 2021.

Hall, Stuart (1989). "Ethnicity: Identity and Difference". Radical America 23 (4): 9–20. Available online. This revised and expanded edition of Resistance through Rituals includes a new introduction to bring the reader fully up-to-date with the changes that have happened since the work’s first release in the double issue of Working Papers in Cultural Studies in 1975. Scannell, Paddy (2007). Media and Communication. London: SAGE Publications. ISBN 978-1-84920-830-7. Cohen saw subcultures as an ideological dimension, resultantly giving rise to a number of youth subcultures. He went further, describing the role of subcultures as, “to express and resolve”…”the contradictions which remain hidden or unresolved in the parent culture”… “retrieve some of the socially cohesive elements destroyed in the parent culture” (1975, 32). Many forms of resistance, created by the parent culture in their encounters with dominant institutions within society, were adopted in part by the working class subcultures. However, a number of critiques can be detected of this complex and highly sophisticated analysis. Such as how is the influence of the parent culture adopted by youth cultures, secondly, how do we approach the concept of youth subcultures? My own approach, is that subcultures is a fluid and highly fragmented approach when looking at it in practise, as different subcultures show the different paths of resistance taken by working class youth.Grecian Regale". Legacies of British Slavery database, University College London . Retrieved 20 March 2019. No one seriously interested in youth mass culture or style can afford to ignore this work.’ - Stanley Cohen, The Times Higher Education Supplement