Cultural Theory and Popular Culture
Cultural Theory and Popular Culture
Cultural Theory and Popular Culture
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3 <strong>Cultural</strong>ism<br />
In this chapter I will consider the work produced by Richard Hoggart, Raymond<br />
Williams, E.P. Thompson, <strong>and</strong> Stuart Hall <strong>and</strong> Paddy Whannel in the late 1950s <strong>and</strong><br />
early 1960s. This body of work, despite certain differences between its authors, constitutes<br />
the founding texts of culturalism. As Hall (1978) was later to observe, ‘Within<br />
cultural studies in Britain, “culturalism” has been the most vigorous, indigenous<br />
str<strong>and</strong>’ (19). The chapter will end with a brief discussion of the institutionalization of<br />
culturalism at the Centre for Contemporary <strong>Cultural</strong> Studies.<br />
Both Hoggart <strong>and</strong> Williams develop positions in response to Leavisism. As we noted<br />
in Chapter 2, the Leavisites opened up in Britain an educational space for the study of<br />
popular culture. Hoggart <strong>and</strong> Williams occupy this space in ways that challenge many<br />
of the basic assumptions of Leavisism, whilst also sharing some of these assumptions.<br />
It is this contradictory mixture – looking back to the ‘culture <strong>and</strong> civilization’ tradition,<br />
whilst at the same time moving forward to culturalism <strong>and</strong> the foundations of the<br />
cultural studies approach to popular culture – which has led The Uses of Literacy, <strong>Culture</strong><br />
<strong>and</strong> Society <strong>and</strong> The Long Revolution to be called both texts of the ‘break’ <strong>and</strong> examples<br />
of ‘left-Leavisism’ (Hall, 1996a).<br />
Thompson, on the other h<strong>and</strong>, would describe his work, then <strong>and</strong> always, as<br />
Marxist. The term ‘culturalism’ was coined to describe his work, <strong>and</strong> the work of<br />
Hoggart <strong>and</strong> Williams, by one of the former directors of the Centre for Contemporary<br />
<strong>Cultural</strong> Studies, Richard Johnson (1979). Johnson uses the term to indicate the presence<br />
of a body of theoretical concerns connecting the work of the three theorists. Each,<br />
in his different way, breaks with key aspects of the tradition he inherits. Hoggart <strong>and</strong><br />
Williams break with Leavisism; Thompson breaks with mechanistic <strong>and</strong> economistic<br />
versions of Marxism. What unites them is an approach which insists that by analysing<br />
the culture of a society – the textual forms <strong>and</strong> documented practices of a culture – it<br />
is possible to reconstitute the patterned behaviour <strong>and</strong> constellations of ideas shared<br />
by the men <strong>and</strong> women who produce <strong>and</strong> consume the texts <strong>and</strong> practices of that society.<br />
It is a perspective that stresses ‘human agency’, the active production of culture,<br />
rather than its passive consumption. Although not usually included in accounts of the<br />
formation of culturalism out of left-Leavisism, Hall <strong>and</strong> Whannel’s The <strong>Popular</strong> Arts is<br />
included here because of its classic left-Leavisite focus on popular culture. Taken<br />
together as a body of work, the contributions of Hoggart, Williams, Thompson, <strong>and</strong><br />
Hall <strong>and</strong> Whannel, clearly mark the emergence of what is now known as the cultural