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

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Mike Dibb produced a film based on a long interview between journalist Maya Jaggi and Stuart Hall called Personally Speaking (2009). [66] [67] This text represents the collective understanding of the leading centre for contemporary culture, and serves to situate some of the most important cultural work of the twentieth century in the new millennium. In 1951, Hall won a Rhodes Scholarship to Merton College at the University of Oxford, where he studied English and obtained a Master of Arts degree, [21] [22] becoming part of the Windrush generation, the first large-scale emigration of West Indians, as that community was then known. He originally intended to do graduate work on the medieval poem Piers Plowman, reading it through the lens of contemporary literary criticism, but was dissuaded by his language professor, J. R. R. Tolkien, who told him "in a pained tone that this was not the point of the exercise." [23] [24] Hall began a PhD on Henry James at Oxford but, galvanised particularly by the 1956 Soviet invasion of Hungary (which saw many thousands of members leave the Communist Party of Great Britain (CPGB) and look for alternatives to previous orthodoxies) and the Suez Crisis, abandoned this in 1957 [22] or 1958 [18] to focus on his political work. In 1957, he joined the Campaign for Nuclear Disarmament (CND) and it was on a CND march that he met his future wife. [5] From 1958 to 1960, Hall worked as a teacher in a London secondary modern school [25] and in adult education, and in 1964 married Catherine Hall, concluding around this time that he was unlikely to return permanently to the Caribbean. [22] Grave of Stuart Hall in Highgate Cemetery (east side) Jeffries, Stuart (10 February 2014). "Stuart Hall's Cultural Legacy: Britain Under the Microscope". The Guardian. London . Retrieved 10 October 2021. Hall, Stuart (January–February 1997). "Raphael Samuel: 1934-96". New Left Review. I (221). Available online.

Cohen (1972) looked at youth within the east end of London and how the change in the working class community led to the arising of youth subcultures. He found that changes within the working class community, such as the destroying of the local pub, the fragmentation of the extended family and dispersal of the labour force, profound changes occurred, not only effecting adults but the youth also. Through youth experiencing these shifts, they reacted due to wanting to resolve them. 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. Hall, Stuart (2001), "Foucault: Power, knowledge and discourse", in Wetherell, Margaret; Taylor, Stephanie; Yates, Simeon J. (eds.), Discourse Theory and Practice: a reader, D843 Course: Discourse Analysis, London Thousand Oaks California: SAGE in association with the Open University, pp.72–80, ISBN 9780761971566. 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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Loudis, Jessica (27 September 2017). "Why We Need Stuart Hall's Imaginative Left". The New Republic. New York . Retrieved 10 October 2021. 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 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]

Hall, Stuart (Summer 1996). "Who dares, fails". Soundings, Issue: Heroes and Heroines. Lawrence and Wishart. 3. In his influential 1996 essay "Cultural Identity and Diaspora", Hall presents two different definitions of cultural identity. The rise of mass media directed towards teenagers was another important factor. Alongside the consumption increase, was a rise in mass entertainment, art and culture, coined as the ‘communications revolution’, as it helped to influence youth’s perceptions. Johnson (1964) demonstrated that bands were often “bloated with cheap, confectionary and smeared with chain store make up”….”stiletto heels, the shoddy, stereotyped, ‘with- it’ clothes” (1975,19). An example was Top of the Pops, which commenced the same year Johnson was writing. These programs not only showed what was now attractive to teenagers, with the ‘must have’ clothing, but also characterised the change in attitudes and interests of the youth during the 1950’s. The use of programmes directed to the young, had a direct impact in the creation of the distinctive style of clothing they adopted within their wardrobe.Hudson, Rykesha; Pears, Elizabeth (10 February 2014). "Jamaican Cultural Theorist Stuart Hall Dies, Aged 82". The Voice. London. Archived from the original on 14 February 2014 . Retrieved 10 February 2014. 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.