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THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes. -
The Stuart Hall ProjectJanuary 19 at 4:30
East Building Auditorium
Washington premiere
The celebrated Jamaican-born sociologist and theorist Stuart Hall (b. 1932) is the founding father of cultural studies — the popular interdisciplinary field that has reworked the way in which cultural patterns are studied within societies. Combining archival imagery, home movies, and found footage with new material and a uniquely crafted Miles Davis soundtrack, “John Akomfrah’s filmmaking approach matches Hall’s intellect, its intimate play with memory, identity, and scholarly impulse traversing the changing historical landscape of the second half of the twentieth century” — British Film Institute. (John Akomfrah, 2013, DCP, 95 minutes)
Stuart Hall was born in Kingston, Jamaica, into a middle-class Jamaican family of Indian, African and British descent.[5] In Jamaica he attended Jamaica College, receiving an education modelled after the British school system.[6] In an interview Hall describes himself as a "bright, promising scholar" in these years and his formal education as "a very 'classical' education; very good but in very formal academic terms." With the help of sympathetic teachers, he expanded his education to include "T. S. Eliot, James Joyce, Freud, Marx, Lenin and some of the surrounding literature and modern poetry," as well as "Caribbean literature."[7] Hall's later works reveal that growing up in the pigmentocracy of the colonial West Indies, where he was of darker skin than much of his family, had a profound effect on his views of the world.[8][9]
In 1951 Hall won a Rhodes Scholarship to Merton College at the University of Oxford, where he studied English and obtained an M.A.,[10] becoming part of the Windrush generation, the first large-scale immigration of West Indians, as that community was then known. He continued his studies at Oxford by beginning a Ph.D. on Henry James 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 Suez Crisis, abandoned this in 1957[10] or 1958[6] to focus on his political work. From 1958 to 1960, Hall worked as a teacher in a London secondary modern school[11] and in adult education, and in 1964 married Catherine Hall, concluding around this time that he was unlikely to return permanently to the Caribbean.[10]
After working on the Universities and Left Review during his time at Oxford, Hall joined E. P. Thompson, Raymond Williams and others to merge it with The New Reasoner, launching the New Left Review in 1960 with Hall named as the founding editor.[6] In 1958, the same group, withRaphael Samuel, launched the Partisan Coffee House in Soho as a meeting-place for left-wingers.[12] Hall left the board of the New Left Review in 1961[13] or 1962.[9]
Hall's academic career took off after co-writing The Popular Arts with Paddy Whannel in 1964. As a direct result, Richard Hoggart invited Hall to join the Centre for Contemporary Cultural Studies at the University of Birmingham, initially as a research fellowand initially at Hoggart's own expense.[9] In 1968 Hall became director of the Centre. He wrote a number of influential articles in the years that followed, including Situating Marx: Evaluations and Departures (1972) and Encoding and Decoding in the Television Discourse (1973). He also contributed to the book Policing the Crisis (1978) and coedited the influential Resistance Through Rituals (1975).
After his appointment as a professor of sociology at the Open University[14] in 1979, Hall published further influential books, including The Hard Road to Renewal (1988), Formations of Modernity (1992), Questions of Cultural Identity (1996) and Cultural Representations and Signifying Practices (1997). Through the 1970s and 1980s, Hall was closely associated with the journal Marxism Today;[15] in 1995, he was a founding editor of Soundings: A Journal of Politics and Culture.[16]
Hall retired from the Open University in 1997. Hall received the European Cultural Foundation's Princess Margriet Award in 2008.
Ideas[edit]
Hall's work covers issues of hegemony and cultural studies, taking a post-Gramscian stance. He regards language-use as operating within a framework of power, institutions and politics/economics. This view presents people as producers and consumers of culture at the same time. (Hegemony, in Gramscian theory, refers to the socio-cultural production of "consent" and "coercion".)
For Hall, culture is not something to simply appreciate or study, but a "critical site of social action and intervention, where power relations are both established and potentially unsettled."[17]
Hall has become one of the main proponents of reception theory, and developed Hall's Theory of encoding and decoding. This approach to textual analysis focuses on the scope for negotiation and opposition on the part of the audience. This means that the audience does not simply passively accept a text — social control. Crime statistics, in Hall's view, are often manipulated for political and economic purposes. Moral panics (e.g. over mugging) could thereby be ignited in order to create public support for the need to "police the crisis". The media play a central role in the "social production of news" in order to reap the rewards of lurid crime stories.[18]
His works — such as studies showing the link between racial prejudice and media — have a reputation as influential, and serve as important foundational texts for contemporary cultural studies.
Hall has also widely discussed notions of cultural identity, race and ethnicity, particularly in the creation of the politics of Black diasporic identities. Hall believes identity to be affected by history and culture, rather than a finished product, he sees it as ongoing production.
Hall's political influence extended to the Labour Party, perhaps related to the influential articles he wrote for the CPGB's theoretical journal Marxism Today (MT) that challenged the left's views of markets and general organisational and political conservatism[citation needed]. This discourse had a profound impact on the Labour Party under both Neil Kinnock and Tony Blair.THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes. -
Must be a JC ting ...social contract...Don 1THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes.Comment
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THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes.Comment
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THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes.Comment
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That X is some brilliant stuff! Thanks.
When you listen to Clr you realize the backward steps Jamaica is taking with pushing patois to the forefront.
Clr was pushing hard with Latin, Greek and French in High-school and his school library was replete with excellent books, very much the opposite of Calabar Library in the late 70's and 80's can't imagine what could be in the library today.Comment
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CLR had an advantage most did not his parents were teachers or educators ,like mine.If you asked him his views on ESL like Islandman explained it ,he might give a different answer.THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes.Comment
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I am tempted to think so, I once asked Rex nettle ford that same question. And he was a proponent for patois and the patois bible
Infidelity does not consist in believing, or in disbelieving; it consists in professing to believe what he does not believe. Thomas PaineComment
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LOL... Miggle Passage tingsOriginally posted by X View Post
TIVOLI: THE DESTRUCTION OF JAMAICA'S EVIL EMPIRE
Recognizing the victims of Jamaica's horrendous criminality and exposing the Dummies like Dippy supporting criminals by their deeds.. or their silence.
D1 - Xposing Dummies since 2007
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My only fear is the economics to institute it ,cant see the big deal why some are afraid of it .Its all down to comprehension in a biligual sense and we see that everyday here in the states , where people of different cultural languages express themselves intercahngeably linguistically,why not patwa.
It isnt going anywhere.The monetary cost is my issue, can we afford it ? I dont think so ,implementing it to me would be an admission of failure in teaching standard english in our institutions,which is expected given our financial sitaution,expecting patwa to be a success is......lol...ahhh sah .THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes.Comment
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Economics of it is the only issue for me
Infidelity does not consist in believing, or in disbelieving; it consists in professing to believe what he does not believe. Thomas PaineComment
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Wow we agree on something..lol.THERE IS ONLY ONE ONANDI LOWE!
"Good things come out of the garrisons" after his daughter won the 100m Gold For Jamaica.
"It therefore is useless and pointless, unless it is for share malice and victimisation to arrest and charge a 92-year-old man for such a simple offence. There is nothing morally wrong with this man smoking a spliff; the only thing wrong is that it is still on the law books," said Chevannes.Comment
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No fear, we embrace patois but you hit the nail on the economics. We already have limited resources are we going to divert those resources to put structure to something that already lives and remains essentially the same over the past two hundred years via verbal heritage and tradition.
We are wasting precious resources, kids need to master English and if them going to learn something else it should be Spanish, French, Arabic or Chinese. What is the point of putting structure to a way of life that is limited to the island at best. Another example of us wasting away our resources with no gain in the end game.Comment
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Rex was an artist, I will leave it at that, no disrespect on my part!Comment
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Stonigut like many Jamaicans it seems you are still engaged in an "English vs patois" debate from some earlier time. That is not the primary debate taking place currently.
There is no push for teaching and/or using patois in schools just for the sake of it. It is about recognizing that English is not the primary language used by a significant number of Jamaicans and hence using patois as a tool to help them master English as well as other subjects, because there is universal agreement that it needs to be mastered. In many places this is categorized as treating English as a Second Language (ESL) for certain students.
One can certainly disagree with the approach, but we need to at least be clear on the objectives of what is being considered before we oppose it.Last edited by Islandman; January 5, 2014, 08:15 AM."It is easier to build strong children than to repair broken men" - Frederick DouglassComment
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