but …
The study of popular culture keeps shifting between these two, quite unacceptable, poles: pure “autonomy” or total encapsulation. (Hall 1983/2005, p. 67)
This sense is associated with manipulation and debasement; it presumes people live in a permanent state of passive “false consciousness” and must be “cultural dupes.”
Hall: this isn’t true, and is un-socialistic.
Popular is a vital “alternative” culture of the “real” working-class.
Hall: there is no such thing, and this “greatly underestimates the power of cultural implantation.” (Hall 1983/2005, p. 66)
Their categories are too general and could include anything from “pigeon-fancying and the stamp-collecting, flying ducks on the wall and garden gnomes.” (Hall 1983/2005, p. 68)
Hall: the content/categories are not important, the process is. (Hall 1983/2005, p. 68)
The popular is in tension “between what belongs to the central domain of the elite or dominant culture, and the culture of the ‘periphery.’”
The contents of a category change from one period to another, but what of the forces and relations driving those changes (e.g., the education system)? (Hall 1983/2005, p. 68)
This year’s radical symbol or slogan will be neutralized into next year’s fashion; the year after, it will be the object of a profound cultural nostalgia. (Hall 1983/2005, p. 69)
Yesterday’s rebellious subculture is today’s commercial pap and today’s pap can become the basis for tomorrow’s culture of resistance. (Hall 1981/2002, p. 185)
Cultural forms “are deeply contradictory; they play on contradictions, especially [in] ‘popular.’” (Hall 1981/2002, p. 188)
[Cultural form] conceived out of separate ‘ways of life’ … [but are] “ways of struggle” … [and] takes many forms: incorporation, distortion, resistance, negotiation, recuperation. (Hall 1983/2005, pp. 69-70)
We should look “at the process by which these relations of dominance and subordination are articulated.” (Hall 1981/2002, p. 189)
What does the swastika signify when worn by rebellious kids, by skinheads, by fascists? (Hall 1983/2005, p. 70)
Culture is the constant process of producing meanings of and from our social experience, and … necessarily produce a social identity for the people (Fiske 1990, p. 1)
Popular culture is always in process; its meanings can never be identified in a text, for texts are activated or made meaningful, only in social relations and in intertextual relations. (Fiske 1990, p. 3)
Culture (and its meanings and pleasures) is a constant succession of social practices; it is therefore inherently political, it is centrally involved in the distribution and possible redistribution of various forms of social power. (Fiske 1990, p. 1)
The resources—television, records, clothes, video games, language—carry the interests of the economically and ideologically dominant; they have lines of force within them that are hegemonic and that work in favor of the status quo. (Fiske 1990, p. 2)
Popular culture is made by subordinated peoples in their own interests out of resources that also, contradictorily, serve the economic interests of the dominant. Popular culture is made from within and below, not imposed from without were above as mass cultural theorists would have it. There is always an element of popular culture that lies outside social control, that escapes or opposes hegemonic forces. (Fiske 1990, p. 2)