Archived Tweets / Research Data
Codes & Themes w/wo Theoretical Memos
(derived through a process of inductive, qualitative, data analysis)
#BrandProcterAndGambleAlways
#CampaignHashtagLikeAGirl
https://www.youtube.com/watch?v=5yLXrWLvwAo
#LiteralMessagingPersuasionAdvertising
Context #TheoryFemvertising https://www.theguardian.com/lifeandstyle/2015/oct/12/femvertising-branded-feminism And https://dlib.bc.edu/islandora/object/bc-ir:107483/datastream/PDF/ ? And #TheorySociologyRecuperation "'recuperation' [...] was a means of describing how the ideas of radical social movements are taken up but emptied of their political force and tied back to normative notions" (Akane Kanai and Rosalind Gill, p.13): Hoad-Reddick, Kate, 'Pitching the Feminist Voice: A Critique of Contemporary Consumer Feminism' (2017). Electronic Thesis and Dissertation Repository. 5093. https://ir.lib.uwo.ca/etd/5093 #TheoryPerformativeCommodityFeminism [Wikipedia]
Supplementary #EDUAUUniversityOfNewSouthWalesUNSWNoelaDavis "Judith Butler's theory of the constitution of subjectivity conceptualizes the subject as a performative materialization of its social environment. In her theory Butler utilizes Louis Althusser's notion of interpellation, and she critiques the constitutive paradoxes to which its tautological framing leads. Although there is no pre-existing subject, as it is constituted in the turn to the interpellative hail, Butler nonetheless theorizes a guilt and compulsion acting on an 'individual' that compels his or her turn to answer the hail. There is a price to pay for subjectivity in Butler's schema: the reprimand of the interpellative law that punishes at the same time as it constitutes. But a return to Althusser's text finds that he does not rely so much on coercion and guilt in his explanation of the subject's answer to the hail. Althusser can instead be read as suggesting that we are already an instantiation and enactment of power-ideology and, to paraphrase Michel Foucault, are already the principle of our own 'subjection.' This contests the notion that we are in any way compelled to submit to an external, punitive force to become subjects. As subjects, we are always-already the embodiment of the field of society-power-ideology (p.881). ... The potential of interpellation as the basis for a performative theory of subjectivity lies in its being a naming that constitutes the subject it so names. There is no subject before this naming; that is, interpellation does not describe a pre-existing or given subject which then internalizes or appropriates its subjectifying conditions. Instead, interpellation gives an account of the genesis of the subject; that is, of the subject as an already subjectified, and thus social, being. In The Psychic Life of Power, Butler examines Althusser's scenario of interpellation, aiming to give a 'symptomatic' reading of his text, a reading that will show the 'invisible' within it (Butler 1997b, 113). The scene of interpellation that Butler critiques in Althusser describes a hailing that transforms 'individuals into subjects' (Althusser 1971, 174). In his example, a policeman in the street calls out 'Hey, you there!' The mysterious qualities of this call are revealed as Althusser observes that the one so hailed turns around in response, and 'nine times out of ten it is the right one' who turns. In turning, the respondent 'becomes a subject' by recognizing that 'the hail was 'really' addressed to him' (174-75; original emphasis). In her reading, Butler highlights the enigmatic nature of such a suggestion, noting the 'paradoxical' elements of these processes of subject-formation (subjectivation) (Butler 1997b, 1). This arises because, in describing this scene, we must speak as if there is something that responds and turns to answer the hail, yet because interpellation constitutes the subject, there is no subject-no 'who'--to hear and respond to the call. In giving this account we must thus 'refer to what does not yet exist' (4), and are confronted with the difficulty of explaining what turns to answer, how 'it' recognizes the call, and why it turns (p.882)." Noela Davis (2012). 'Subjected Subjects? On Judith Butler's Paradox of Interpellation.' Hypatia 27(4): 881-897. [academic source] #JournalHypatia #IRLPhilosopherLouisAlthusser i.e. #TheoryInterpellation #IRLPhilosopherJudithButler, #IRLPhilosopherMichelFoucault And #TheoryPerformativeSocialEnvironmentMaterialization #1997_ThePsychicLifeOfPower #TheorySubjectivation
Context #TheoryFemvertising https://www.theguardian.com/lifeandstyle/2015/oct/12/femvertising-branded-feminism And https://dlib.bc.edu/islandora/object/bc-ir:107483/datastream/PDF/ ? And #TheorySociologyRecuperation "'recuperation' [...] was a means of describing how the ideas of radical social movements are taken up but emptied of their political force and tied back to normative notions" (Akane Kanai and Rosalind Gill, p.13): Hoad-Reddick, Kate, 'Pitching the Feminist Voice: A Critique of Contemporary Consumer Feminism' (2017). Electronic Thesis and Dissertation Repository. 5093. https://ir.lib.uwo.ca/etd/5093 #TheoryPerformativeCommodityFeminism [Wikipedia]
Supplementary #EDUAUUniversityOfNewSouthWalesUNSWNoelaDavis "Judith Butler's theory of the constitution of subjectivity conceptualizes the subject as a performative materialization of its social environment. In her theory Butler utilizes Louis Althusser's notion of interpellation, and she critiques the constitutive paradoxes to which its tautological framing leads. Although there is no pre-existing subject, as it is constituted in the turn to the interpellative hail, Butler nonetheless theorizes a guilt and compulsion acting on an 'individual' that compels his or her turn to answer the hail. There is a price to pay for subjectivity in Butler's schema: the reprimand of the interpellative law that punishes at the same time as it constitutes. But a return to Althusser's text finds that he does not rely so much on coercion and guilt in his explanation of the subject's answer to the hail. Althusser can instead be read as suggesting that we are already an instantiation and enactment of power-ideology and, to paraphrase Michel Foucault, are already the principle of our own 'subjection.' This contests the notion that we are in any way compelled to submit to an external, punitive force to become subjects. As subjects, we are always-already the embodiment of the field of society-power-ideology (p.881). ... The potential of interpellation as the basis for a performative theory of subjectivity lies in its being a naming that constitutes the subject it so names. There is no subject before this naming; that is, interpellation does not describe a pre-existing or given subject which then internalizes or appropriates its subjectifying conditions. Instead, interpellation gives an account of the genesis of the subject; that is, of the subject as an already subjectified, and thus social, being. In The Psychic Life of Power, Butler examines Althusser's scenario of interpellation, aiming to give a 'symptomatic' reading of his text, a reading that will show the 'invisible' within it (Butler 1997b, 113). The scene of interpellation that Butler critiques in Althusser describes a hailing that transforms 'individuals into subjects' (Althusser 1971, 174). In his example, a policeman in the street calls out 'Hey, you there!' The mysterious qualities of this call are revealed as Althusser observes that the one so hailed turns around in response, and 'nine times out of ten it is the right one' who turns. In turning, the respondent 'becomes a subject' by recognizing that 'the hail was 'really' addressed to him' (174-75; original emphasis). In her reading, Butler highlights the enigmatic nature of such a suggestion, noting the 'paradoxical' elements of these processes of subject-formation (subjectivation) (Butler 1997b, 1). This arises because, in describing this scene, we must speak as if there is something that responds and turns to answer the hail, yet because interpellation constitutes the subject, there is no subject-no 'who'--to hear and respond to the call. In giving this account we must thus 'refer to what does not yet exist' (4), and are confronted with the difficulty of explaining what turns to answer, how 'it' recognizes the call, and why it turns (p.882)." Noela Davis (2012). 'Subjected Subjects? On Judith Butler's Paradox of Interpellation.' Hypatia 27(4): 881-897. [academic source] #JournalHypatia #IRLPhilosopherLouisAlthusser i.e. #TheoryInterpellation #IRLPhilosopherJudithButler, #IRLPhilosopherMichelFoucault And #TheoryPerformativeSocialEnvironmentMaterialization #1997_ThePsychicLifeOfPower #TheorySubjectivation
[553]
[114]