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. Power, discourse and post modernism are key to cultural studies due to the fact that they create and construct cultural and social realities, as well as they construct and produce the identities of the subjects within these realities. Power and discourse dictate what is possible and what is not as well as they endeavour to restrict the movement of individual agents by making them adhere to norms and standards this directly contradicts discourses pertaining to freedom. When regarding this as a certain truth within reality one must question whether individuals are merely subjects of power and discourse, or whether they are agents of it, as well as whether individuals can empower themselves within such a system. This essay will attempt to answer these questions, by utilizing the terms of power, discourse and postmodernism. The concept of power from the standpoint of cultural studies and in particular this course is annexed from its conventionally assumed meaning, which pertains to the top down power model whereby, one or a very small set of individuals set out to seize power and exercise it as a singular force over the masses from a position of exteriority. However in the context of cultural studies power is re-contextualised through a number of postmodern discourses which seek to resist the dominant discourses, which claim that power is in fact mediated from above (Enthler N, 2013, week 3). Power from a postmodernist standpoint is exercised from innumerable points within society and acts more like a network which heralds multifaceted interdependencies between individuals, than a structure which exerts power over the powerless (Focault M, 1989). Power is posited by cultural studies to be both productive and reproductive rather t... ... middle of paper ... ...t Leonard Nsw, Allent urwin pp:51-65. Mills S, 2004, ‘Discourse and Power’, Discourse, London &New York: Rutledge, pp 26-42. Nelson J & Giroux S, 2012, ‘Posts’ in the Theory Tool box, Critical Concepts For The Arts, Humanities and Social Sciences. 2ndedition Plymouth Rowar & littlefield. Pp139-159, Shneider F, 2013, Introduction to discourse and analysis, online video viewed on the 31 of march 2013, https://www.youtube.com/watch?v=NpJhICZczUQ Stewart L, 2013, The Concept of Power, online video viewed on the 31st of March 2013. https://www.youtube.com/watch?v=MGtoUs3se1Q Ward G, 2011, ‘Postmodernism’, understanding post modernism a teach yourself guide, New York, Mcgraw hill, pp1-14. . Wilson ,M , 2011, Juridicial, Disciplinary and Biopolitical power :basic Background, online video, viewed on the first of march 2013: https://www.youtube.com/watch?v=X31ayDsG67U
Postmodernism movement started in the 1960’s, carrying on until present. James Morley defined the postmodernism movement as “a rejection of the sovereign autonomous individual with an emphasis upon anarchic collective anonymous experience.” In other words, postmodernism rejects what has been established and makes emphasis on combined revolutionary experiences. Postmodernism can be said it is the "derivate" of modernism; it follows most of the same ideas than modernism but resist the very idea of boundaries. According to our lecture notes “Dominant culture uses perception against others to maintain authority.”
Jameson, Frederick. "Postmodernism, or The Cultural Logic of Late Capitalism" New Left Review. 146 (July-August 1984) Rpt in Storming the Reality Studio. Larry McCaffrey, ed. Durham, NC: Duke UP, 1992.
According to the oxford dictionary, “Power” is the ability to do something or act in a particular way especially as a faculty or even individually. It is also the political, social authority, or control that is exercised by a government. The theme of power, is portrayed throughout several texts and novels in both Mosaic I and II. In the book, Cat’s cradle by Kurt Vonnegut expresses the idea of power through religion, science and politics. The Communist Manifesto by Karl Marks and Frederick Engles, demonstrates how power, through class and economy leads to political empowerment. Homer’s Iliad and the Epic of Gilgamesh both demonstrate conflicting views of what is means to be powerful. Throughout these two text, both the Gods and mortals, struggle to discover their own power, whether it is through their strengths or an obsession with glory. The theme of power also manifests itself in the book of Antigone, where Creon abuses his privilege of absolute power and this allows him to suffer to a great extent. The Complete Persepolis and Walden and Civil Disobedience also demonstrates how governing powers can oppress people and this can be very restrictive in societies.
Among the books discussed over the duration of the course, the most recurrent theme has been the dominance of power relationships and the construction of institutions driven by power. The framework for these socially ingrained power relationships that has been transformed over time has been laid out by Michel Foucault in his book Discipline and Punish. According to Foucault, power is everywhere, dispersed in institutions and spread through discourses. The state functions on a number of dispositions which are hierarchical, naturalized and are the modes of power for the power elite. The result of this social and economic control is observed in nations and across nations through the beauty myth, the prison system, the creation of informal systems or the overarching cultural hegemony and attempted reform of the non-western world. The key to the success of this has been through the misrecognition of the constructed systems of power which are instated through very fundamental mediums that they are not questioned. These structures of control by the state are adopted and reproduced from the base of the familiar, through arrangements and dispositions that pose themselves as natural, as they are embodied and programmed in the play of language, in common sense, and in all what is socially taken for granted. In this essay I will examine these above mentioned structures of the power and how these models are used to discipline individuals and states.
Derrida uses the term ‘postcapitalist appropriation’ to denote the rubicon, and eventually the futility, of pretextual society. But the premise of subcultural discourse states that discourse is created by communication.
Star, Alexander. "Technopoly: The Surrender of Culture to Technology." New Republic. v207 n5 (July 27, 1992):59.
Foucault, Michel. “Power/Knowledge: Selected Interviews and Other Writings, 1972-1977,” Ed. C. Gordon, Pantheon Books, 1980. Print.
Postmodernism movement which began in the 1950’s and still prevails today, is the successor of Modernism. Postmodernism, in contrast to Modernism, seeks to challenge authority as a whole, refutes any belief in absolute truths, regards hierarchal power as distrustful and seeks to establish an approach in
Smith, R. (1995). The question of modernism and postmodernism. Arts Education Policy Review, 96 2-12.
Jameson, Fredric. Postmodernism, or, the Cultural Logic of Late Capitalism. Durham: Duke University Press, 1991.
In the video Eric Liu spoke of the systems of power that society has structured. Eric defines power as the ability to make others do what you would have them do. He sees power as being found with family, at your workplace, and in relationships. He defines the six main sources of civic power as being Control of physical force, wealth to buy results and other power, State action (government) to have control over people and what they do. An example for this would be that in a democracy the citizens give government power through elections, and in contrast dictatorship expresses power through force. The fourth civic power is known as social norm, which means what others believe that is okay, and what is not okay. The fifth civic power is ideas meaning
Third, institutions consist of a new type of power, so that all individual relations constitute a power relationship. (Foucault, “Truth and Juridical Forms” 82-83) A relationship of power may be described as a mode of action that acts upon an individual’s actions through which the behavior of an active subject is able to inscribe itself. (Foucault, “The Subject and Power” 342) Institutions work through an authority network of individuals, and power is employed and exercised by individuals through a netlike organization. “Not only do individuals circulate between its threads; they are always in the position of simultaneously undergoing and exercising this power.
Mohanty is drawing upon theoretical perspectives of postmodernism to understand difference and by that uncover essentialist and Universalist interpretations (Uduyagiri 1995:159). In particular she is drawing upon approaches familiar to Edward Said’s Orientalism and Focault’s approach to discourse, power and knowledge. Foucault’s theories are especially useful in a postmodernist argument since he acknowledge that there are several structures of power, and that the there is a diversity of localized resistances ( Udayagiri 1995: 161). Mohanty uses Foucault’s conception of power to uncover Universalist categories and how feminist writers define power as a binary structure – to be in possession of power versus being powerless (Mohanty 1991:71). This limited way of theorizing power fails to recognize counteroffensives and the varied forms of power. Mohanty uses Said’s Orientalism to show how the way Western cultural perceptions of the Orient “became a means of controlling the regio...
Some theorists believe that ‘power is everywhere: not because it embraces everything, but because it comes from everywhere… power is not an institution, nor a structure, nor possession. It is the name we give to a complex strategic situation in a particular society. (Foucault, 1990: 93) This is because power is present in each individual and in every relationship. It is defined as the ability of a group to get another group to take some form of desired action, usually by consensual power and sometimes by force. (Holmes, Hughes &Julian, 2007) There have been a number of differing views on ‘power over’ the many years in which it has been studied. Theorist such as Anthony Gidden in his works on structuration theory attempts to integrate basic structural analyses and agency-centred traditions. According to this, people are free to act, but they must also use and replicate fundamental structures of power by and through their own actions. Power is wielded and maintained by how one ‘makes a difference’ and based on their decisions and actions, if one fails to exercise power, that is to ‘make a difference’ then power is lost. (Giddens: 1984: 14) However, more recent theorists have revisited older conceptions including the power one has over another and within the decision-making processes, and power, as the ability to set specific, wanted agendas. To put it simply, power is the ability to get others to do something they wouldn’t otherwise do. In the political arena, therefore, power is the ability to make or influence decisions that other people are bound by.
Postmodernism assumes an ontology of fragmented being. Where modernism asserts the primacy of the subject in revealing universal truth, postmodernism challenges the authority of the subject and, thus, universal truth based on it. Modernism and postmodernism, however, draw upon distinctly different epistemological modes: critical and dogmatic.