Hickey, A. (2016). The pedagogies of cultural studies: A short account of the current state of cultural studies. In Hickey, A. (ed.), The Pedagogies of Cultural Studies. Routledge, New York. (original) (raw)
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Pedagogy is foundational to cultural studies. At the very outset cultural studies positioned pedagogy as significantly more than just formalised and institutionally-centred activations of teaching and learning. For cultural studies, pedagogy is witnessed in the social practices, relationships, routines and life-ways that people engage in the living of lives. This collection presents accounts that move beyond simple (and simplistic) articulations of pedagogy as occurring solely within the classroom. Taking the Self, the disciplinary formations and institutional settings of cultural studies as its sites of activation, The Pedagogies of Cultural Studies seeks to look again at the implications presented by pedagogy and the foundation that pedagogy provides for doing cultural studies. Evident not only in the objects of study prefigured by cultural studies but also in the practice of the discipline itself, pedagogy mediates cultural studies' disciplinary terrain and the signatures that shape its conduct.
Cultural studies and education: a dialogue of ‘disciplines’?
Continuum
In this opening contribution to the Special Issue Cultural Studies and Education: A Dialogue of Disciplines?, Guest Editors Bill Green and Andrew Hickey survey the pedagogical and disciplinary intersections of Cultural Studies and Education. Positioning an account of Cultural Studies that draws attention (back) to Cultural Studies' founding pedagogical project, Green and Hickey note that Cultural Studies has always maintained a pedagogical imperative. Attention is given to how this concern for the pedagogical translates, now, across a range of educational settings, both formal and informal. The Editors cast a distinction between the pedagogical and educational, and from this basis argue that predominant accounts of Cultural Studies' educative purpose derive from the relationship that the field has maintained with formal and institutional sites of Education. The paper then moves to survey the contributions for this issue with attention given to the conceptual and theoretical connections that run through the collection. Highlighting that emphasis is given to Cultural Studies' attendant practices and intellectual foundations, the Editors identify how Education and Cultural Studies might continue to engage in dialogue and how common intellectual threads that generate critically motivated scholarly practices might (continue to) recognize the implications of the conjuncture.
Education, 2007
The aim of this paper is to suggest that the teaching of Cultural Theory (rather than Cultural Studies) has to be reconstructed from within a critical programme that rejects the teleological construction of culture. Also in response to the emergence of narratives like 'third way discourses' and 'new humanism' in the corollary of Cultural Studies, this paper dwells on how culture as a formative ground needs to yield to a 'space' where the very notions of logic (read: method, process, instruction, etc) and programme (read: knowledge, teaching, learning, etc.) are steered away from the quandaries that plagued the philosophical and pedagogical assumptions of Cultural Studies. A key issue related to this argument is the concept of struggle in critical pedagogy.
There can be no more significant purpose for the Humanities than to promote the exploration and understanding of what it means to be human, yet one of the more problematic aspects of this is in connecting understandings of Self and Other in emancipatory, non-exploitative ways. This paper reports on one approach to this used in a suite of two cultural studies-based courses taught in an initial teacher education program in Australia. It briefly discusses the epistemological and emanicipatory imperatives that anchor a critical pedagogical base for the course but focuses primarily on the use of critical autoethnography as a teaching tool in the pursuit of criticality and a concomitant commitment to social betterment. Drawing upon evidence derived from a larger research project, the paper concludes with a critical reflection upon the role of the socially-transformative educator in a cultural studies context.
Interrogating Cultural Studies
INTERROGATING CULTURAL STUDIES Contents Acknowledgements Contributors Introduction: Interrogating Cultural Studies Section One: From Cultural Studies Catherine Belsey: From Cultural Studies to Cultural Criticism? Mieke Bal: From Cultural Studies to Cultural Analysis: ‘a controlled reflection on the formation of method’ Martin McQuillan: The Projection of Cultural Studies Section Two: Cultural Studies (&) Philosophy Simon Critchley: Why I Love Cultural Studies Chris Norris: Two Cheers for Cultural Studies: A Philosopher’s View Section Three: For Cultural Studies Adrian Rifkin: Inventing Recollection Griselda Pollock: Becoming Cultural Studies: the Daydream of the Political Section Four: What Cultural Studies Jeremy Gilbert: Friends and Enemies: Which Side is Cultural Studies On? Julian Wolfreys: …as if such a thing existed… Section Five: Positioning Cultural Studies John Mowitt: Cultural Studies, in Theory Jeremy Valentine: The Subject Position of Cultural Studies: Is There A Problem? Steven Connor: What Can Cultural Studies Do? Section Six: Against Cultural Studies Thomas Docherty: responses Lynette Hunter: unruly fugues Index
Towards A Critical Cultural Pedagogy
At the risk of over--generalizing: both cultural studies theorists and critical educators engage in forms of cultural work that locate politics in the interplay among symbolic representations, everyday life, and material relations of power; both engage cultural politics, as the site of the production and struggle over power, and learning as the outcome of diverse struggles rather than as the passive reception of information" (Giroux 2000: 127--128) This review traces a history of critical pedagogy in dialogue with cultural studies. As these fields have developed, their intersection has often developed into a singular field of study, a synthesis generated by both collaboration and necessity.
Critical Pedagogical Practice through Cultural Studies
2000
There can be no more significant purpose for the Humanities than to promote the exploration and understanding of what it means to be human, yet one of the more problematic aspects of this is in connecting understandings of Self and Other in emancipatory, non-exploitative ways. This paper reports on one approach to this used in a suite of two cultural
What it is and what it isn't: Introducing…Cultural Studies
A Companion to Cultural Studies, 2000
Cultural studies is magnetic. 1 It accretes various tendencies that are splintering the human sciences: Marxism, feminism, queer theory, and the postcolonial. Thè`c ultural'' has become a``master-trope'' in the humanities, blending and blurring textual analysis of popular culture with social theory, and focusing on the margins of power rather than reproducing established lines of force and authority (Czaplicka et al. 1995: 3). In place of focusing on canonical works of art, governmental leadership, or quantitative social data, cultural studies devotes time to subcultures, popular media, music, clothing, and sport. By looking at how culture is used and transformed by``ordinary'' and``marginal'' social groups, cultural studies sees people not simply as consumers, but as potential producers of new social values and cultural languages. This amounts to a comprehensive challenge to academic business as usual. And the investment in the popular makes waves in the extramural world, too, as the humanities' historic task of criticizing entertainment is sidestepped and new commercial trends become part of cultural studies itself. Cultural studies is a tendency across disciplines, rather than a discipline itself. This is evident in practitioners' simultaneously expressed desires to: refuse definition, insist on differentiation, and sustain conventional departmental credentials (as well as pyrotechnic, polymathematical capacities for reasoning and research). Cultural studies' continuities come from shared concerns and methods: the concern is the reproduction of culture through structural determinations on subjects versus their own agency, and the method is historical materialism (Morrow 1995: 3, 6). Cultural studies is animated by subjectivity and power ± how human subjects are formed and how they experience cultural and social space. It takes its agenda and mode of analysis from economics, politics, media and communication studies, sociology, literature, education, the law, science and technology studies, anthropology, and history, with a particular focus on gender, race, class, and sexuality in everyday life, commingling textual and social theory under the sign of a commitment to progressive social change.