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Ao final desta aula, os alunos serão capazes de refletir e entender a importância da diversidade cultural e do diálogo intercultural na construção de uma sociedade mais inclusiva e respeitosa.

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Inicie a aula com uma atividade lúdica que promova uma interação entre os alunos. Um jogo de apresentação cultural, onde cada aluno compartilha uma tradição ou costume de sua cultura. É uma forma divertida de começar a discussão sobre diversidade.

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Apresente conceitos básicos de diversidade cultural e educação intercultural por meio de uma breve explicação teórica e exemplos práticos.

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The Importance of Diversity & Multicultural Awareness in Education

Drexel University School of Education

Cultural diversity in the classroom is on the rise. In 2014, U.S. public schools hit a minority majority milestone with Latino, African-American, and Asian students having surpassed the number of white students. In 2044, the U.S. Census predicts that over half of the nation's population will be people of color, so this trend will likely continue.

In our increasingly diverse and multicultural society, it's more important than ever for teachers to incorporate culturally responsive instruction in the classroom -- whether teaching elementary school, middle school or high school students. And the increase of diversity doesn't only relate to race and ethnicity; it can include students of different religion, economic status, sexual orientation, gender identity, and language background.

Interested in becoming a teacher? Learn more about Drexel's Teacher Certification program.

Why is it Important to Encourage Diversity in Schools and Workplaces?

Fostering inclusion and awareness around multicultural education and taking a culturally responsive approach to teaching benefits all students. Not only does creating greater multicultural awareness and inclusion help students with different backgrounds and needs succeed, but it encourages acceptance and helps prepare students to thrive in an exponentially diverse world. Our Social, Emotional, and Behavioral Wellness Certificate Program is a great opportunity for teachers to learn how to create positive classroom environments and can serve as a foundation for understanding how to promote diversity in your classroom.

Diversity in and out of the classroom will continue to grow, so it's essential we prepare students to adapt to an evolving world and embrace those different from themselves. Learn more how the programs at the Drexel School of Education are helping to prepare more culturally-responsive educators today.

Types of Cultural Diversity in the Classroom

Every student is unique. In order to properly understand and promote cultural awareness, teachers need to understand all the different types of diversity they may encounter in their classrooms including:

Race

A person's skin color can have a great impact on their experience in society. It can also impact how they view themselves and others when engaging in classroom activities.

Ethnicity

Ethnicity relates to a person's culture and nationality. Ethnicity is sometimes confused with race, but it is important to recognize that while some people may have the same skin color, they may come from different places and have vastly different cultural beliefs and views of the world.

Religion

It is important to understand that people have different religious belief or no religious beliefs, and it may impact their participation in the classroom. Students may react differently to lessons based on their religion or may not be able to be present on certain religious holidays.

Language

While English is commonly used in American classrooms, for some students, it is not the language they speak at home. Accommodations should be made to help students for whom English is a second language.

Socioeconomic Status

A student's socioeconomic status can affect their ability to participate in the classroom without some type of accommodation. For instance, access to a computer at home or reliable internet access is not a given for some children. Teachers should be aware of this and the stress it may cause students who may struggle due to a lack of resources.

Sexual Orientation

A student's sexual orientation can have a great impact on how they are experiencing the world. Teachers should understand the struggles that exist and ensure that the lessons taught in their classroom are inclusive.

Gender Identity

Similar to sexual orientation, it is important to understand each student's gender identity and how they would prefer to be recognized. Teachers should respect their student's identity and use preferred pronouns when interacting with their students.

How can you Promote Diversity and Multiculturalism in the Classroom?

There are several ways teachers and administrators, such as principals and coaches, can ensure that both the classroom environment and curriculum are responsive to the increasing cultural diversity of our society. These strategies will encourage all students' cultural awareness, enhancing each student's sense of identity, and foster inclusion in the classroom community.

1. Get to Know Your Students Ensuring that cultural awareness is promoted in the classroom starts with the teacher understanding each individual student. Take the time to learn about each student's cultural background, hobbies, learning styles, and what makes them unique. Demonstrating a genuine interest in learning about each student and their culture will help establish trust and allow you to form a bond with them so they feel valued. If students feel appreciated by and comfortable with the teacher, there's a better chance they'll feel comfortable talking with and respect their peers in the class - and communication is the core to a culturally aware and inclusive classroom.

2. Maintain Consistent Communication Aside from getting to know your students, teachers should also continue to maintain ongoing communication throughout the semester or school year. Scheduling 1-on-1 meetings with students to "check in" every so often will allow you to consistently improve how accessible the classroom is to everyone. Students can talk about whether they felt included in the classroom culture. This can help identify issues or ways to improve the overall experience. It's also an opportunity to discuss their progress in the class and offer guidance on how they can improve, based on their individual needs as a student.

3. Acknowledge and Respect Every Student It's also important for students to celebrate and respect their own diverse backgrounds, as well as each other's. When appropriate, teachers should encourage students to research and learn about their own ethnic and cultural backgrounds. This allows them to better understand their own culture as well as the differences and nuances with their peers. As a bonus, this can be a great ice breaker assignment, allowing students to give presentations about their family traditions and culture to help expose the class to concepts outside of their own familiar comfort zone. Acknowledging these differences and creating a safe space for discussion helps promote understanding in the classroom and beyond. Also, as you encourage students to learn about their diverse backgrounds, remember to take the time to highlight what's offensive and the distinction between cultural celebration and appropriation. Learning how to talk about other cultures in a respectful, mature way is essential for success in life outside the classroom.

4. Practice Cultural Sensitivity While it's important to keep an open dialogue amongst students, it's equally as important to make sure you're being sensitive to everyone's culture, beliefs, and language concerns. Take the time to understand each student's cultural nuances - from learning styles to the language they use - and use these insights to design your lesson plans. For example, provide English language learners with appropriate and relevant resources that help them improve their English comprehension skills. Rather than teach with a traditional lecture style, create learning experiences that are more interactive and require collaboration. These considerations will help ensure that every student feels included, is given the space to learn in their own way and is given a chance to succeed.

5. Incorporate Diversity in the Lesson Plan The classroom environment is important for fostering cultural awareness, but you also should ensure diversity is represented in your actual lesson plan. For example, broaden history lessons so that they encompass the world beyond United States history and culture. Or, use references and analogies to other cultures in your lessons and assignments to help students with diverse backgrounds personally connect. Another great strategy is bringing in diverse speakers to add varying points of view and real-life context to different subjects.There are several ways you can ingrain cultural awareness and diversity into your lesson plan, and it will vary depending on the cultures represented in your classroom and the course you're teaching. Regardless of the subject, always try to present and connect lessons to real-world issues. It's easier to promote cultural awareness within your lessons when there's a real example for students to relate to.

6. Give Students Freedom and Flexibility Teachers often feel like they need to take on a strict, authoritative approach when it comes to managing their classroom. The most valuable lessons are often learned through a student's own experiences, so giving them some freedom in the course encourages more connection to the curriculum. Allow students to read and present their own materials that relate to the fundamental lesson so they can approach the topic from their own perspective. As a teacher, you can act as a facilitator and encourage conversation and healthy debate between diverse opinions. Group assignments are also a great way to expose students to diverse perspectives, allowing them to work together to explore and solve a problem. This will also help prepare them for a diverse workforce where they'll have to partner with a range of people to accomplish their professional goals.

Why is it Multicultural Education Important to Students?

It is important to remind ourselves why diversity and cultural awareness is so crucial in the classroom and the benefits it can have on students now and in the long-term. Teaching diversity exposes students to various cultural and social groups, preparing students to become better citizens in their communities. These culturally responsive teaching strategies will help you to promote diversity in the classroom.

With these culturally responsive teaching strategies in mind, it's important to remind ourselves why diversity and cultural awareness is so crucial in the classroom and the benefits it can have on students now and in the long-term.

Students Become More Empathetic

Promoting awareness and creating a personal connection with diverse cultures in the classroom can prevent students from developing prejudices later in life. It allows them to empathize with people different from themselves since they're more aware of the experiences someone of a different race or cultural group may face.

Students Gain a Better Understanding of Lessons and People

When working and learning with people from a variety of backgrounds and cultures present in the classroom, students gain a more comprehensive understanding of the subject matter. It also teaches students how to use their own strengths and points of view to contribute in a diverse working environment.

Students Become More Open-Minded

Naturally, by exposing students to a diverse range of opinions, thoughts, and cultural backgrounds, you're encouraging them to be more open-minded later in life. This will make them open to new ideas and be able to attain a greater comprehension on a topic by taking in different points of view.

Students Feel More Confident and Safe

Students who learn about different cultures during their education feel more comfortable and safe with these differences later in life. This allows them to interact in a wider range of social groups and feel more confident in themselves as well as in their interactions with others.

Students Are Better Prepared for a Diverse Workplace

With the rise of globalization, it's more important to be able to work with people from different cultures and social groups. If students are exposed to diversity and learn cultural awareness in the classroom, it sets them up to flourish in the workforce.

Learn More About Cultural Diversity in Education

There are additional resources available to help educators grow their knowledge of cultural diversity and apply it to their classrooms. Here are a few sites where you can find more information:

Additionally, Drexel offers programs that can help broaden a teacher's expertise in multicultural education including our online Teaching English as a Second Language and Social Emotional and Behavioral Wellness certification programs. You can also contact us to request more information.

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The Importance of Multicultural Education - School of Education

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As classrooms become more diverse, it's crucial for students to learn about other cultures. Discover how students benefit from classroom diversity with Drexel.

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Divida os alunos em grupos e proponha a criação de um mural colaborativo no Padlet que represente a diversidade cultural da sala de aula. Cada grupo pode focar em um aspecto cultural diferente, promovendo a colaboração e a criatividade.

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Após a atividade principal, promova uma discussão em grupo para que os alunos compartilhem suas reflexões sobre a importância da diversidade cultural.

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Encerre a aula com uma plenária, onde os alunos podem apresentar os resultados da atividade principal no Padlet e destacar os pontos mais relevantes discutidos.

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A avaliação será contínua e baseada na observação, na participação nas discussões em grupo e na contribuição para o mural colaborativo.

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Peça aos alunos para resumirem o que aprenderam hoje através de uma discussão em grupo ou um bilhete de saída. É importante que reflitam sobre como a diversidade cultural enriquece nossa sociedade.

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Como tarefa de casa, peça aos alunos para pesquisarem mais sobre uma cultura específica e trazerem informações para compartilhar na próxima aula. Isso reforçará a importância do respeito e do conhecimento sobre as diversas culturas.

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Cultural studies is a politically engaged postdisciplinary academic field that explores the dynamics of especially contemporary culture (including the politics of popular culture) and its social and historical foundations. Cultural studies researchers generally investigate how cultural practices relate to wider systems of power associated with, or operating through, social phenomena. These include ideology, class structures, national formations, ethnicity, sexual orientation, gender, and generation. Employing cultural analysis, cultural studies views cultures not as fixed, bounded, stable, and discrete entities, but rather as constantly interacting and changing sets of practices and processes. The field of cultural studies encompasses a range of theoretical and methodological perspectives and practices. Although distinct from the discipline of cultural anthropology and the interdisciplinary field of ethnic studies, cultural studies draws upon and has contributed to each of these fields.

Cultural studies was initially developed by British Marxist academics in the late 1950s, 1960s, and 1970s, and has been subsequently taken up and transformed by scholars from many different disciplines around the world. Cultural studies is avowedly and even radically interdisciplinary and can sometimes be seen as anti-disciplinary. A key concern for cultural studies practitioners is the examination of the forces within and through which socially organized people conduct and participate in the construction of their everyday lives.

Cultural studies combines a variety of politically engaged critical approaches drawn including semiotics, Marxism, feminist theory, ethnography, post-structuralism, postcolonialism, social theory, political theory, history, philosophy, literary theory, media theory, film/video studies, communication studies, political economy, translation studies, museum studies and art history/criticism to study cultural phenomena in various societies and historical periods. Cultural studies seeks to understand how meaning is generated, disseminated, contested, bound up with systems of power and control, and produced from the social, political and economic spheres within a particular social formation or conjuncture. The movement has generated important theories of cultural hegemony and agency. Its practitioners attempt to explain and analyze the cultural forces related and processes of globalization.

During the rise of neoliberalism in Britain and the US, cultural studies both became a global movement, and attracted the attention of many conservative opponents both within and beyond universities for a variety of reasons. A worldwide movement of students and practitioners with a raft of scholarly associations and programs, annual international conferences and publications carry on work in this field today. Distinct approaches to cultural studies have emerged in different national and regional contexts.

Sardar's characteristics

In his 1994 book, Introducing Cultural Studies, orientalist scholar Ziauddin Sardar lists the following five main characteristics of cultural studies:

The objective of cultural studies is to understand culture in all its complex forms, and analyzing the social and political context in which culture manifests itself.

Cultural study is a site of both study/analysis and political criticism. For example, not only would a cultural studies scholar study an object, but they may also connect this study to a larger political project.

Cultural studies attempts to expose and reconcile constructed divisions of knowledge that purport to be grounded in nature.

Cultural studies has a commitment to an ethical evaluation of modern society.

One aim of cultural studies could be to examine cultural practices and their relation to power, following critical theory. For example, a study of a subculture (such as white working-class youth in London) would consider their social practices against those of the dominant culture (in this example, the middle and upper classes in London who control the political and financial sectors that create policies affecting the well-being of white working-class youth in London).

Dennis Dworkin writes that "a critical moment" in the beginning of cultural studies as a field was when Richard Hoggart used the term in 1964 in founding the Centre for Contemporary Cultural Studies (CCCS) at the University of Birmingham. The centre would become home to the development of the intellectual orientation that has become known internationally as the " Birmingham School" of cultural studies, thus becoming the world's first institutional home of cultural studies.

Hoggart appointed as his assistant Stuart Hall, who would effectively be directing CCCS by 1968. Hall formally assumed the directorship of CCCS in 1971, when Hoggart left Birmingham to become Assistant Director-General of UNESCO. Thereafter, the field of cultural studies became closely associated with Hall's work. In 1979, Hall left Birmingham to accept a prestigious chair in sociology at the Open University, and Richard Johnson took over the directorship of the centre.

In the late 1990s, "restructuring" at the University of Birmingham led to the elimination of CCCS and the creation of a new Department of Cultural Studies and Sociology (CSS) in 1999. Then, in 2002, the university's senior administration abruptly announced the disestablishment of CSS, provoking a substantial international outcry. The immediate reason for disestablishment of the new department was an unexpectedly low result in the UK's Research Assessment Exercise of 2001, though a dean from the university attributed the decision to "inexperienced 'macho management'." The RAE, a holdover initiative of the Margaret Thatcher-led British government of 1986, determines research funding for university programs.

To trace the development of British Cultural Studies, see, for example, the work of Richard Hoggart, E. P. Thompson, Raymond Williams, Stuart Hall, Paul Willis, Angela McRobbie, Paul Gilroy, David Morley, Charlotte Brunsdon, Richard Dyer, and others. There are also many published overviews of the historical development of cultural studies, including Graeme Turner's British Cultural Studies: An Introduction, 3rd Ed. and John Hartley's A Short History of Cultural Studies

Stuart Hall's directorship of CCCS at Birmingham centre

Beginning in 1964, after the initial appearance of the founding works of British Cultural Studies in the late 1950s, Stuart Hall's pioneering work at CCCS, along with that of his colleagues and postgraduate students, gave shape and substance to the field of cultural studies. This would include such people as Paul Willis, Dick Hebdige, David Morley, Charlotte Brunsdon, John Clarke, Richard Dyer, Judith Williamson, Richard Johnson, Iain Chambers, Dorothy Hobson, Chris Weedon, Tony Jefferson, Michael Green and Angela McRobbie.

Many cultural studies scholars employed Marxist methods of analysis, exploring the relationships between cultural forms (i.e., the superstructure) and that of the political economy (i.e., the base). By the 1970s, the work of Louis Althusser radically rethought the Marxist account of base and superstructure in ways that had a significant influence on the "Birmingham School." Much of the work done at CCCS studied youth-subcultural expressions of antagonism toward "respectable" middle-class British culture in the post-WWII period. Also during the 1970s, the politically formidable British working classes were in decline. Britain's manufacturing industries while continuing to grow in output and value, were decreasing in share of GDP and numbers employed, and union rolls were shrinking. Millions of working-class Britons backed the rise of Margaret Thatcher, through the labour losses. For Stuart Hall and his colleagues, this shift in loyalty from the Labour Party to the Conservative Party had to be explained in terms of cultural politics, which they had been tracking even before Thatcher's first victory. Some of this work was presented in the cultural studies classic, Policing the Crisis, and in other later texts such as Hall's The Hard Road to Renewal: Thatcherism and the Crisis of the Left, and New Times: The Changing Face of Politics in the 1990s.

In 2016, Duke University Press launched a new series of Stuart Hall's collected writings, many of which detail his major and decisive contributions toward the establishment of the field of cultural studies. In 2023, a new Stuart Hall Archive Project was launched at the University of Birmingham to commemorate Hall's contributions in pioneering the field of cultural studies at CCCS.

By the late 1970s, scholars associated with The Birmingham School had firmly placed questions of gender and race on the cultural studies agenda, where they have remained ever since. Also by the late 1970s, cultural studies had begun to attract a great deal of international attention. It spread globally throughout the 1980s and 1990s. As it did so, it both encountered new conditions of knowledge production, and engaged with other major international intellectual currents such as poststructuralism, postmodernism, and postcolonialism. The wide range of cultural studies journals now located throughout the world, as shown below, is one indication of the globalization of the field. For overviews of and commentaries on developments in cultural studies during the twenty-first century, see Lawrence Grossberg's Cultural Studies in the Future Tense, Gilbert Rodman's Why Cultural Studies? and Graeme Turner's What's Become of Cultural Studies?

In the US, prior to the emergence of British Cultural Studies, several versions of cultural analysis had emerged largely from pragmatic and liberal-pluralist philosophical traditions. However, in the late 1970s and 1980s, when British Cultural Studies began to spread internationally, and to engage with feminism, poststructuralism, postmodernism, and race, critical cultural studies (i.e., Marxist, feminist, poststructuralist, etc.) expanded tremendously in American universities in fields such as communication studies, education, sociology, and literature. Cultural Studies, the flagship journal of the field, has been based in the US since its founding editor, John Fiske, brought it there from Australia in 1987.

A thriving cultural studies scene has existed in Australia since the late 1970s, when several key CS practitioners emigrated there from the UK, bringing British Cultural Studies with them, after Margaret Thatcher became Prime Minister of the UK in 1979. A school of cultural studies known as cultural policy studies is one of the distinctive Australian contributions to the field, though it is not the only one. Australia also gave birth to the world's first professional cultural studies association (now known as the Cultural Studies Association of Australasia) in 1990. Cultural studies journals based in Australia include International Journal of Cultural Studies, Continuum: Journal of Media & Cultural Studies, and Cultural Studies Review.

In Canada, cultural studies has sometimes focused on issues of technology and society, continuing the emphasis in the work of Marshall McLuhan, Harold Innis, and others. Cultural studies journals based in Canada include Topia: Canadian Journal of Cultural Studies.

In Africa, human rights and Third-World issues are among the central topics treated. There is a thriving cultural and media studies scholarship in Southern Africa, with its locus in South Africa and Zimbabwe. Cultural Studies journals based in Africa include the Journal of African Cultural Studies.

In Latin America, cultural studies have drawn on thinkers such as José Martí, Ángel Rama, and other Latin-American figures, in addition to the Western theoretical sources associated with cultural studies in other parts of the world. Leading Latin American cultural studies scholars include Néstor García Canclini, Jésus Martín-Barbero, and Beatriz Sarlo. Among the key issues addressed by Latin American cultural studies scholars are decoloniality, urban cultures, and postdevelopment theory. Latin American cultural studies journals include the Journal of Latin American Cultural Studies.

Even though cultural studies developed much more rapidly in the UK than in continental Europe, there is significant cultural studies presence in countries such as France, Spain, and Portugal. The field is relatively undeveloped in Germany, probably due to the continued influence of the Frankfurt School, which is now often said to be in its third generation, which includes notable figures such as Axel Honneth. Cultural studies journals based in continental Europe include the European Journal of Cultural Studies, the Journal of Spanish Cultural Studies, French Cultural Studies, and Portuguese Cultural Studies.

In Germany, the term cultural studies specifically refers to the field in the Anglosphere, especially British Cultural Studies, to differentiate it from the German Kulturwissenschaft which developed along different lines and is characterized by its distance from political science. However, Kulturwissenschaft and cultural studies are often used interchangeably, particularly by lay people.

Throughout Asia, cultural studies have boomed and thrived since at least the beginning of the 1990s. Cultural studies journals based in Asia include Inter-Asia Cultural Studies. In India, the Centre for Study of Culture and Society, Bangalore and the Department of Cultural Studies at The English and Foreign Languages and the University of Hyderabad are two major institutional spaces for Cultural Studies.

Issues, concepts, and approaches

Marxism has been an important influence upon cultural studies. Those associated with CCCS initially engaged deeply with the structuralism of Louis Althusser, and later in the 1970s turned decisively toward Antonio Gramsci. Cultural studies has also embraced the examination of race, gender, and other aspects of identity, as is illustrated, for example, by a number of key books published collectively under the name of CCCS in the late 1970s and early 1980s, including Women Take Issue: Aspects of Women's Subordination (1978), and The Empire Strikes Back: Race and Racism in 70s Britain (1982).

To understand the changing political circumstances of class, politics, and culture in the United Kingdom, scholars at The Birmingham School turned to the work of Antonio Gramsci, an Italian thinker, writer, and Communist Party leader. Gramsci had been concerned with similar issues: why would Italian laborers and peasants vote for fascists? What strategic approach is necessary to mobilize popular support in more progressive directions? Gramsci modified classical Marxism, and argued that culture must be understood as a key site of political and social struggle. In his view, capitalists used not only brute force ( police, prisons, repression, military) to maintain control, but also penetrated the everyday culture of working people in a variety of ways in their efforts to win popular "consent."

It is important to recognize that for Gramsci, historical leadership, or , involves the formation of alliances between class factions, and struggles within the cultural realm of everyday common sense. Hegemony was always, for Gramsci, an interminable, unstable and contested process.

Scott Lash writes:

In the work of Hall, Hebdige and McRobbie, popular culture came to the fore... What Gramsci gave to this was the importance of consent and culture. If the fundamental Marxists saw the power in terms of class-versus-class, then Gramsci gave to us a question of class alliance. The rise of cultural studies itself was based on the decline of the prominence of fundamental class-versus-class politics.

Edgar and Sedgwick write:

The theory of hegemony was of central importance to the development of British cultural studies [particularly The Birmingham School. It facilitated the analysis of the ways subordinate groups actively resist and respond to political and economic domination. The subordinate groups needed not to be seen merely as the passive dupes of the dominant class and its ideology.

The development of hegemony theory in cultural studies was in some ways consonant with work in other fields exploring agency, a theoretical concept that insists on the active, critical capacities of subordinated people (e.g. the working classes, colonized peoples, women). As Stuart Hall famously argued in his 1981 essay, "Notes on Deconstructing 'the Popular'": "ordinary people are not cultural dopes." Insistence on accounting for the agency of subordinated people run counter to the work of traditional structuralists. Some analysts[who? ] have however been critical of some work in cultural studies that they feel overstates the significance of or even romanticizes some forms of popular cultural agency.

Cultural studies often concerns itself with the agency at the level of the practices of everyday life, and approaches such research from a standpoint of radical contextualism. In other words, cultural studies rejects universal accounts of cultural practices, meanings, and identities.

Judith Butler, an American feminist theorist whose work is often associated with cultural studies, wrote that:

the move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure. It has marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.

In recent decades, as capitalism has spread throughout the world via contemporary forms of globalization, cultural studies has generated important analyses of local sites and practices of negotiation with and resistance to Western hegemony.

Cultural studies criticizes the traditional view of the passive consumer, particularly by underlining the different ways people read, receive and interpret cultural texts, or appropriate other kinds of cultural products, or otherwise participate in the production and circulation of meanings. On this view, a consumer can appropriate, actively rework, or challenge the meanings circulated through cultural texts. In some of its variants, cultural studies has shifted the analytical focus from traditional understandings of production to consumption - viewed as a form of production (of meanings, of identities, etc.) in its own right. Stuart Hall, John Fiske, and others have been influential in these developments.

A special 2008 issue of the field's flagship journal, Cultural Studies, examined " anti-consumerism" from a variety of cultural studies angles. Jeremy Gilbert noted in the issue, cultural studies must grapple with the fact that "we now live in an era when, throughout the capitalist world, the overriding aim of government economic policy is to maintain consumer spending levels. This is an era when 'consumer confidence' is treated as the key indicator and cause of economic effectiveness."

The concept of "text"

Cultural studies, drawing upon and developing semiotics, uses the concept of to designate not only written language, but also television programs, films, photographs, fashion, hairstyles, and so forth; the texts of cultural studies comprise all the meaningful artifacts of culture. This conception of textuality derives especially from the work of the pioneering and influential semiotician, Roland Barthes, but also owes debts to other sources, such as Juri Lotman and his colleagues from Tartu-Moscow School. Similarly, the field widens the concept of . Cultural studies approach the sites and spaces of everyday life, such as pubs, living rooms, gardens, and beaches, as "texts."

Culture, in this context, includes not only high culture, but also everyday meanings and practices, a central focus of cultural studies.

Jeff Lewis summarized much of the work on textuality and textual analysis in his cultural studies textbook and a post-9/11 monograph on media and terrorism. According to Lewis, textual studies use complex and difficult heuristic methods and require both powerful interpretive skills and a subtle conception of politics and contexts. The task of the cultural analyst, for Lewis, is to engage with both knowledge systems and texts and observe and analyze the ways the two interact with one another. This engagement represents the critical dimensions of the analysis, its capacity to illuminate the hierarchies within and surrounding the given text and its discourse.

Cultural studies has evolved through its uptake across a variety of different disciplines- anthropology, media studies, communication studies, literary studies, education, geography, philosophy, sociology, politics, and others.

While some have accused certain areas of cultural studies of meandering into political relativism and a kind of empty version of " postmodern" analysis, others hold that at its core, cultural studies provides a significant conceptual and methodological framework for cultural, social, and economic critique. This critique is designed to " deconstruct" the meanings and assumptions that are inscribed in the institutions, texts, and practices that work with and through, and produce and re-present, culture.[page needed ] Thus, while some scholars and disciplines have dismissed cultural studies for its methodological rejection of disciplinarity, its core strategies of critique and analysis have influenced areas of the social sciences and humanities; for example, cultural studies work on forms of social differentiation, control and inequality, identity, community-building, media, and knowledge production has had a substantial impact. Moreover, the influence of cultural studies has become increasingly evident in areas as diverse as translation studies, health studies, international relations, development studies, computer studies, economics, archaeology, and neurobiology.

Cultural studies has also diversified its own interests and methodologies, incorporating a range of studies on media policy, democracy, design, leisure, tourism, warfare, and development. While certain key concepts such as ideology or discourse, class, hegemony, identity, and gender remain significant, cultural studies has long engaged with and integrated new concepts and approaches. The field thus continues to pursue political critique through its engagements with the forces of culture and politics.[page needed ]

The Blackwell Companion to Cultural Studies, edited by leading cultural studies scholar Toby Miller, contains essays that analyze the development of cultural studies approaches within each of a wide range of disciplines across the contemporary social sciences and humanities.

Many cultural studies practitioners work in departments of English or comparative literature. Nevertheless, some traditional literary scholars such as Yale professor Harold Bloom have been outspoken critics of cultural studies. On the level of methodology, these scholars dispute the theoretical underpinning of the movement's critical framework.

Bloom stated his position during the 3 September 2000 episode of C-SPAN's , while discussing his book How to Read and Why:

[T]here are two enemies of reading now in the world, not just in the English-speaking world. One [is] the lunatic destruction of literary studies...and its replacement by what is called cultural studies in all of the universities and colleges in the English-speaking world, and everyone knows what that phenomenon is. I mean, the...now-weary phrase 'political correctness' remains a perfectly good descriptive phrase for what has gone on and is, alas, still going on almost everywhere and which dominates, I would say, rather more than three-fifths of the tenured faculties in the English-speaking world, who really do represent treason of the intellectuals, I think, a 'betrayal of the clerks'."

Marxist literary critic Terry Eagleton is not wholly opposed to cultural studies, but has criticised aspects of it and highlighted what he sees as its strengths and weaknesses in books such as After Theory (2003). For Eagleton, literary and cultural theory have the potential to say important things about the "fundamental questions" in life, but theorists have rarely realized this potential.

English departments also host cultural rhetorics scholars. This academic field defines cultural rhetorics as "the study and practice of making meaning and knowledge with the belief that all cultures are rhetorical and all rhetorics are cultural." Cultural rhetorics scholars are interested in investigating topics like climate change, autism, Asian American rhetoric, and more.

Cultural studies have also had a substantial impact on sociology. For example, when Stuart Hall left CCCS at Birmingham, it was to accept a prestigious professorship in Sociology at the Open University in Britain. The subfield of cultural sociology, in particular, is disciplinary home to many cultural studies practitioners. Nevertheless, there are some differences between sociology as a discipline and the field of cultural studies as a whole. While sociology was founded upon various historic works purposefully distinguishing the subject from philosophy or psychology, cultural studies have explicitly interrogated and criticized traditional understandings and practices of disciplinarity. Most CS practitioners think it is best that cultural studies neither emulate disciplines nor aspire to disciplinarity for cultural studies. Rather, they promote a kind of radical interdisciplinarity as the basis for cultural studies.

One sociologist whose work has had a major influence on cultural studies is Pierre Bourdieu, whose work makes innovative use of statistics and in-depth interviews. However, although Bourdieu's work has been highly influential within cultural studies, and although Bourdieu regarded his work as a form of science, cultural studies has never embraced the idea that it should aspire toward "scientificity," and has marshalled a wide range of theoretical and methodological arguments against the fetishization of "scientificity" as a basis for cultural studies.

Two sociologists who have been critical of cultural studies, Chris Rojek and Bryan S. Turner, argue in their article, "Decorative sociology: towards a critique of the cultural turn," that cultural studies, particularly the flavor championed by Stuart Hall, lacks a stable research agenda, and privileges the contemporary reading of texts, thus producing an ahistorical theoretical focus. Many,[who? ] however, would argue, following Hall, that cultural studies have always sought to avoid the establishment of a fixed research agenda; this follows from its critique of disciplinarity. Moreover, Hall and many others have long argued against the misunderstanding that textual analysis is the sole methodology of cultural studies, and have practiced numerous other approaches, as noted above. Rojek and Turner also level the accusation that there is "a sense of moral superiority about the correctness of the political views articulated" in cultural studies.

In 1996, physicist Alan Sokal expressed his opposition to cultural studies by submitting a hoax article to a cultural studies journal, Social Text. The article, which was crafted as a parody of what Sokal referred to as the "fashionable nonsense" of postmodernism, was accepted by the editors of the journal, which did not at the time practice peer review. When the paper appeared in print, Sokal published a second article in a self-described "academic gossip" magazine, Lingua Franca, revealing his hoax on Social Text. Sokal stated that his motivation stemmed from his rejection of contemporary critiques of scientific rationalism:

Politically, I'm angered because most (though not all) of this silliness is emanating from the self-proclaimed Left. We're witnessing here a profound historical volte-face. For most of the past two centuries, the Left has been identified with science and against obscurantism; we have believed that rational thought and the fearless analysis of objective reality (both natural and social) are incisive tools for combating the mystifications promoted by the powerful - not to mention being desirable human ends in their own right. The recent turn of many "progressive" or "leftist" academic humanists and social scientists toward one or another form of epistemic relativism betrays this worthy heritage and undermines the already fragile prospects for progressive social critique. Theorizing about "the social construction of reality" won't help us find an effective treatment for AIDS or devise strategies for preventing global warming. Nor can we combat false ideas in history, sociology, economics and politics if we reject the notions of truth and falsity.

In response to this critique, Jacques Derrida wrote:

In whose interest was it to go for a quick practical joke rather than taking part in the work which, sadly, it replaced?

Hall and others have identified some core originating texts, or the original " curricula," of the field of cultural studies:

Bitar, Amer (2020). Bedouin Visual Leadership in the Middle East: The Power of Aesthetics and Practical Implications. Springer Nature. ISBN 9783030573973.

Du Gay, Paul, et al. 1997. Doing Cultural Studies: The Story of the Sony Walkman. Culture, Media and Identities. London: SAGE, in association with Open University.

During, Simon (2007). The cultural studies reader (3rd ed.). London: Routledge. ISBN 978-0-415-37412-5.

Edgar, Andrew, and Peter Sedgwick. 2005. Cultural Theory: The Key Concepts (2nd ed.). New York: Routledge.

Engel, Manfred. 2008. "Cultural and Literary Studies." Canadian Review of Comparative Literature 31:460-67.

Grossberg, Lawrence (2010). Cultural Studies in the Future Tense. Durham, NC: Duke University Press.

Grossberg, Lawrence; Nelson, Cary; Treichler, Paula, eds. (1992). . New York: Routledge. ISBN 0-415-90351-3..

Hall, Gary & Birchall, Claire, eds. (2006). New Cultural Studies: Adventures in Theory. Edinburgh: Edinburgh University Press.

Hall, Stuart, ed. (1980). Culture, Media, Language: Working Papers in Cultural Studies, 1972-1979. London: Routledge in association with the Centre for Contemporary Cultural Studies, University of Birmingham. ISBN 0-09-142070-9.

-- 1980. "Cultural Studies: Two Paradigms." Media, Culture, and Society 2.

-- 1992. "Race, Culture, and Communications: Looking Backward and Forward at Cultural Studies." Rethinking Marxism 5(1):10-18.

Hoggart, Richard. 1957. The Uses of Literacy: Aspects of Working Class Life. Chatto and Windus. ISBN 0-7011-0763-4

Hartley, John (2003). A Short History of Cultural Studies. London: Sage.

Johnson, Richard. 1986-87. "What Is Cultural Studies Anyway?" Social Text 16:38-80.

-- 2004. "Multiplying Methods: From Pluralism to Combination." pp. 26-43 in Practice of Cultural Studies. London: SAGE.

-- "Post-Hegemony? I Don't Think So" Theory, Culture & Society 24(3):95-110.

Lash, Scott (May 2007). "Power after Hegemony: Cultural Studies in Mutation?". Theory, Culture & Society. 24 (3): 55-78. doi:10.1177/0263276407075956. S2CID 145639801.

Lewis, Jeff (2008). Cultural Studies: The Basics (2nd ed.). London: Sage Publications. ISBN 978-1-4129-2229-6.

Lindlof, T. R., and B. C. Taylor. 2002. Qualitative Communication Research Methods (2nd ed.). Thousand Oaks, CA: SAGE.

Longhurst, Brian, Greg Smith, Gaynor Bagnall, Garry Crawford, and Michael Ogborn. 2008. Introducing Cultural Studies (2nd ed.). London: Pearson. ISBN 978-1-4058-5843-4.

Miller, Toby, ed. (2006). A Companion to Cultural Studies. Malden, MA: Blackwell Publishers. ISBN 978-0-631-21788-6.

Pollock, Griselda, ed. 1996. Generations and Geographies: Critical Theories and Critical Practices in Feminism and the Visual Arts. Routledge.

-- 2006. Psychoanalysis and the Image. Boston: Blackwell.

Smith, Paul. 1991. "A Course In 'Cultural Studies'." The Journal of the Midwest Modern Language Association 24(1):39-49.

-- 2006. "Looking Backwards and Forwards at Cultural Studies." pp. 331-40 in A Companion to Cultural Studies, edited by T. Miller. Malden, MA: Blackwell Publishers. ISBN 978-0-631-21788-6.

Rodman, Gil (2015). Why Cultural Studies? Maldon, MA: Wiley Blackwell.

Turner, Graeme (2003). British Cultural Studies: An Introduction (Third ed.). London: Routledge.

-- 2012. What's Become of Cultural Studies? Los Angeles: SAGE.

Williams, Jeffrey, interviewer. 1994. "Questioning Cultural Studies: An Interview with Paul Smith." Hartford, CT: MLG Institute for Culture and Society, Trinity College. Retrieved 1 July 2020.

Williams, Raymond. 1985. Keywords: A Vocabulary of Culture and Society (revised ed.). New York: Oxford University Press.

-- 1966. Culture and Society, 1780-1950. New York: Harper & Row.

# data[].attributes.attachment_link.description
Cultural studies is a politically engaged postdisciplinary academic field that explores the dynamics of especially contemporary culture (including the politics of popular culture) and its social and historical foundations. Cultural studies researchers generally investigate how cultural practices relate to wider systems of power associated with, or operating through, social phenomena.