Representation and Stuart Hall’s the Other

Representation connects marrow and speech communication to tillage. Theories about(predicate) how style is employ to nominate the military personnel * the reflective, Does delivery simply reflect a consequence which already exists out on that point in the institution of objects, flock and events? * the intentional Does delivery express wholly what the speaker or author or painter wants to say, his or her privately intended sum? * the make waterionist Or is kernel constructed in and through talking to? this perspective has had the most satisfying impact on cultural studies in recent years.Two major variants or models of the constructionist prelude the semiotic approach (Ferdinand de de Saussure) and the discursive approach (Michel Foucault). It is simple comme il faut to see how we might stock concepts for things we can perceive - volume or worldly objects, like chairs, tables and desks. scarce we withal form concepts of rather obscure and reverse things, which we cant in either simple right smart see, feel or touch. Think, for example, of our concepts of war, or death, or friendship or love.And, as we reach remarked, we also form concepts about things we never have seen, and possibly cant or wont ever see, and about people and places we have plainly made up. We may have a clear concept of, say, angels, mermaids, God, the Devil, or of Heaven and Hell. Culture Now it could be the case that the plagiarise map which I carry around in my head is totally diverse from yours, in which case you and I would mean or make sense of the world in totally contrary ways. We would be incapable of sharing our estimations or expressing ideas about the world to case-by-casely opposite.In fact, each of us probably does understand and interpret the world in a ludicrous and individual way. However, we ar able to communicate beca do we fate broadly the same abstract maps and thus make sense of or interpret the world in most similar ways. That is indeed what it delegacy when we say we belong to the same finish. Because we interpret the world in roughly similar ways, we ar able to build up a come a air divisiond culture of centres and thus construct a social world which we subsist together. That is why culture is sometimes defined in wrong of SHARED MEANINGS/ abstract MAPS.However, a shared conceptual map is not enough. We must also be able to fit or exchange moments and concepts, and we can unaccompanied do that when we also have access to a shared speech communication. actors line is in that respectfore the second frame of facsimile involved in the boilersuit execute of constructing convey. At the heart of the meaning process in culture, then, are two cerebrate systems of representation. The first enables us to give meaning to the world by constructing a set of correspondences or a chain of equivalences betwixt things -people, objects, events, abstract ideas, etc. and our system of concepts, our conceptual maps. The second depends on constructing a set of correspondences betwixt our conceptual map and a set of signs, put or organized into mixed speechs which stand for or represent those concepts. The relation between things, concepts and signs broods at the heart of the production of meaning in language. The process which links these three elements together is what we rally representation. 1. 2 lyric and representation Sheep, cartoon and abstract painting. Visual signs are what are called iconic signs.That is, they bear, in their form, a accredited resemblance to the object, person or event to which they refer. create verbally or spoken signs, on the other hand, are what is called indexical. 1. 3 communion the mandates The question, then, is how do people who belong to the same culture, who share the same conceptual map and who speak or write the same language ( English) accredit that the unequivocal combination of letters and sounds that makes up the word, TR EE, will stand for or represent the concept a large flora that grows in nature? The meaning is not in the object or person or thing, nor is it in the word.It is we who fix the meaning so firmly that, after a while, it comes to reckon natural and inevitable. It is constructed and fixed by the CODE, which sets up the correlation between our conceptual system and our language system. Codes fix the relationships between concepts and signs. They stabilize meaning at bottom different languages and cultures. One way of thinking about CULTURE is in terms of these shared conceptual maps, shared language systems and the codifications which govern the relationships of translation between them.This translatability is not given by nature or fixed by the gods. It is the result of a set of social conventions. To belong to a culture is to belong to roughly the same conceptual and linguistic universe, to know how concepts and ideas transubstantiate into different languages, and how language can be interpreted to refer to or reference the world. To share these things is to see the world from within the same conceptual map and to make sense of it through the same language systems. Inuit and English terms of snowy weather Does this necessarily mean they experience the snow differently? . 4 Theories of representation Reflective approach meaning is thought to lie in the object, person, idea or event in the real world, and language functions like a mirror, to reflect the true meaning as it already exists in the world. As the poet Gertrude Stein once said, A rose is a rose is a rose. In the fourth century BC, the Greeks used the whim of mimesis to explain how language, even gulp and painting, mirrored or imitated Nature they thought of Homers great poem, The Iliad, as imitating a heroic series of events.So the theory which says that language bestows by simply reflecting or imitating the truth that is already there and fixed in the world, is sometimes called mimetic. And if s ome unity says to me that there is no such word as rose for a plant in her culture, the actual plant in the garden cannot resolve the failure of communication between us. deep down the conventions of the different language figures we are using, we are both right -and for us to understand each other, angiotensin converting enzyme of us must learn the code linking the flower with the word for it in the others culture.Intentional approach. (the opposite case. ) It holds that it is the speaker, the author, who imposes his or her unique meaning on the world through language. Words mean what the author intends they should mean. Again, there is some point to this argument since we all, as individuals, do use language to read or communicate things which are special or unique to us, to our way of seeing the world. However, as a general theory of representation through language, the intentional approach is also flawed.We cannot be the sole or unique source of meanings in language, since that would mean that we could express ourselves in in all private languages. But the essence of language is communication and that, in turn, depends on shared linguistic conventions and shared codes. Language can never be wholly a private game. Our private intended meanings, however personal to us, have to enter into the rules, codes and conventions of language to be shared and understood. Language is a social system through and through.This delegacy that our private thoughts have to accomplish with all the other meanings for words or images which have been stored in language which our use of the language system will inevitably trigger into action. Constructivist approach The third approach recognizes this public, social character of language. It acknowledges that neither things in themselves nor the individual users of language can fix meaning in language. Things dont mean we construct meaning, using representational systems concepts and signs.We must not confuse the material w orld, where things and people exist, and the typic practices and processes through which representation, meaning and language operate. Constructivists do not deny the existence of the material world. However, it is not the material world which conveys meaning it is the language system or whatever system we are using to represent our concepts. It is social actors who use the conceptual systems of their culture and the linguistic and other representational systems to construct meaning, to make the world meaningful and to communicate about that world meaningfully to others.Representation is a practice, a kind of work, which uses material objects and effects. But the meaning depends, not on the material quality of the sign, solely on its emblematic function. It is because a particular sound or word stands for, symbolizes or represents a concept that it can function, in language, as a sign and convey meaning or, as the constructionists say, signify (sign-i-fy) 1. 5 The language of r elations lights We represent or symbolize the different colours and classify them according to different colour-concepts.This is the conceptual colour system of our culture. We say our culture because, of course, other cultures may divide the colour spectrum differently. Whats more, they certainly use different actual words or letters to identify different colours what we call red, the French call rouge and so on. This is the linguistic code -the one which correlates certain words (signs) with certain colours (concepts), and thus enables us to communicate about colours to other people, using the language of colours.But how do we use this representational or symbolic system to regulate the traffic? Colours do not have any true or fixed meaning in that sense. Red does not mean Stop in nature, any more than Green means Go. In other settings, Red may stand for, symbolize or represent Blood or Danger or Communism and Green may represent Ireland or The Countryside or Environmentalism. Eve n these meanings can change. In the language of electric plugs, Red used to mean the connection with the positive charge but this was arbitrarily and without score changed to BrownBut then for many years the letrs of plugs had to attach a s1ipof paper telling people that the code or convention had changed, otherwise how would they know? Red and Green work in the language of traffic lights because Stop and Go are the meanings which have been assigned to them in our culture by the code or conventions governing this language, and this code is widely known and almost universally obeyed in our culture and cultures like ours though we can well animadvert other cultures which did not possess the code, in which this language would be a complete mystery.Does it matter which colours we use? No, the constructivists reason. This is because what signifies is not the colours themselves but (a) the fact that they are different and can be distinguished from one another and (b) the fact that the y are organized into a particular sequence. What signifies, what carries meaning is not each colour in itself nor even the concept or word for it. It is the difference between Red and Green which signifies. If you couldnt differentiate between Red and Green, you couldnt use one to mean Stop and the other to mean Go. The simplest way of marking difference is, of course, by means of a binary opposition. Saussures revolutionary proposition = a language consists of signifiers, but in order to produce meaning, the signifiers have to be organized into a system of differences. It is the differences between signifiers which signify. ) In principle, any combination of colours like any collection of letters in written language or of sounds in spoken language would do, provided they are sufficiently different not to be confused.Constructionists express this idea by saying that all signs are arbitrary. Arbitrary means that there is no natural relationship between the sign and its meaning or c oncept. Signs are arbitrary. Their meanings are fixed by codes. Since Red only means Stop because that is how the code works, in principle any colour would do, including Green. It is the code that fixes the meaning, not the colour itself. This also has wider implications for the theory of representation and meaning in language. It means that signs themselves cannot fix meaning.Instead, meaning depends on the relation between a sign and a concept which is fixed by a code. core is relational. 1. 6 Summary Representation is the production of meaning through language. Constructionists argue we use signs, organized into languages of different kinds, to communicate meaningfully with others. Languages can use signs to symbolize, stand for or reference objects, people and events in the so-called real world. But they can also reference imaginary things and fantasy worlds or abstract ideas which are not in any obvious sense part of our material world.There is no simple relationship of reflec tion, imitation or matched correspondence between language and the real world. The world is not accurately or otherwise reflected in the mirror of language. Language does not work like a mirror. kernel is produced within language, in and through various representational systems which, for convenience, we call languages. Meaning is produced by the practice of representation. It is constructed through signifying i. e. meaning-producing- practices. How does this intromit place? In fact, it depends on two different but related systems of representation.First, the concepts which are formed in the mind function as a system of mental representation which classifies and organizes the world into meaningful categories. If we have a concept for something, we can say we know its meaning. But we cannot communicate this meaning without a second system of representation, a language. Language consists of signs organized into various relationships. But signs can only convey meaning if we possess CODES which bear us to translate our concepts into language -and vice versa. These codes are crucial for meaning and representation.They do not exist in nature but are the result of social conventions. They are a crucial part of our culture our shared maps of meaning -which we learn and unconsciously internalize as we become members of our culture. Meaning is not fixed. For many centuries, western societies have associated the word BLACK with everything that is dark, evil, forbidding, devilish, atrocious and sinful. Yet perception of black people in America in the 1960s changed after the phrase Black is Beautiful became a popular shibboleth -where the signifier, BLACK, was made to signify the exact opposite meaning (signified) to its previous associations.In Saussures terms, Language sets up an arbitrary relation between signifiers of its own choosing on the one hand, and signifieds of its own choosing on the other. Not only does each language produce a different set of signifi ers, articulating and dividing the continuum of sound (or writing or drawing or photography) in a distinctive way each language produces a different set of signifieds it has a distinctive and thus arbitrary way of organizing the world into concepts and categories (Culler, 1976, p. 23).