Page 132 - Decoding Culture
P. 132

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                                    RESISTIN G   THE  O M  I N ANT  125
          for 'contrary cultural definitions are always in play' (ibid: 43) where
          classes seek to 'win space'.
             In this discussion class is clearly the central focus, whether in
          formulating the precise terms in which working-class subcultures
          relate to parent and dominant cultures, or in defining the general
          forms  within  which  ideology  operates  ('imaginary'  relations to
          'real' conditions)  and  hegemony is  secured.  Compared  to  Hall's
          later  formulations  (where  'relative  autonomy'  of the  ideological
          level is more prominent and groups other than classes feature sig­
          nificantly)  the Resistance through  Rituals position is heavily class
          oriented. But as  CCCS work diversified in the late  1970s and the
          1980s class became less central to their analysis, on both theoreti­
          cal  and  empirical  grounds.  Apart  from  the  obvious  difficulties
          experienced by orthodox marxism  in  incorporating gender and
          race as significant forms of social differentiation and exploitation,
          the  very  concern  of the  CCCS with  the  'struggle  in  ideology'
          required a growing recognition that the social groupings around
          which such struggles coalesced were not always easily reducible to
          class terms.  Hall,  in  his increasingly Gramscian formulations  of
          the relation between ideology and the material world, had always
          been careful  to  use  the  expression  'classes  and social groups',
          allowing that there were significant social groups that required
          non-class concepts for their proper understanding. By 1983, while
          still  resisting  the  move  of some  marxist  theorists  of ideology
          toward a model in which endless variation in discourses replaced a
          class-determined account, the picture he offers is one in which a
          more general  play  of social forces  is  realised  in  struggle. As an
          example of the changing position, this passage is worth quoting at
          length:
             Ideas only become effective if they do, in the end, connect with  a
            particular constellation of social f o rces. In that sense, ideological
             struggle  is  part  of the  general  social  struggle for  mastery  and





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