Gramsci’s “History of the Subaltern Classes”

It is your choice what topics to respond to, and in what ways.

Please submit a response in one of the following categories. Your Critical Response should be 200 – 250 words long. 

Critical Reflection

Based on the reading response questions and our conversations in the seminar, write a short summary of the key ideas in one of the three sections of the Gramsci reading.

Media Analysis

Using the Critical Response Guide, write a short paragraph of the image below. What does the image show? Who created it and why? How does it relate to our broader media context? 

Building Vocabulary

Write a paragraph or two defining these two terms. Your definition should make reference to a range of academic sources. Be sure to clearly explain the relationship between the two terms and their differences. 

• Ideology
• Hegemony
• Or other vocabs that are in the lecture slides

Week 3 | 7 Oct | Political Economy & Media: Ideology & Hegemony This week we will begin to consider how other thinkers build upon Marx’s ideas to critical culture and society. We will focus on reviewing concepts of ‘ideology’ and ‘hegemony’ through a close reading of Antoni Gramsci. Please read the text before our sessions, making note of important ideas as well as any questions that you have. We will use the worksheets to structure our discussions in seminar, but you can use them guide your reading ahead of our session.  Required reading: Gramsci, A. (2006) ‘History of the Subaltern Classes; The Concept of Ideology; Cultural Themes’, in Media and Cultural Studies Keyworks, Revised Edition, ed. Meenakshi Gigi Durham and Douglas M. Kellner, pp. 13 – 17. Chichester/Oxford: Wiley-Blackwell. Link to PDF or  PDF  or ebook available through library https://moodlecurrent.gre.ac.uk/pluginfile.php/4831798/mod_resource/content/1/Gramsci_worksheet1.docx https://moodlecurrent.gre.ac.uk/pluginfile.php/4831799/mod_resource/content/1/Gramsci_worksheet2.docx https://moodlecurrent.gre.ac.uk/pluginfile.php/4831800/mod_resource/content/2/Gramsci_worksheet3.docx  Read Gramsci, Media and Cultural Studies Keyworks Further reading: Althusser, L. (2006). ‘Ideology and Ideological State Apparatuses’,  in Media and Cultural Studies Keyworks, Revised Edition, ed. Meenakshi Gigi Durham and Douglas M. Kellner, pp. 79 – 87. Chichester/Oxford: Wiley-Blackwell. Link to PDF Chomsky, N. (1989). Necessary Illusions: Thought Control in Democratic Societies, pp. 1–20. London: Pluto Press. PDF Lecture notes: Marxism II Ideology & Hegemony Why didn’t the Revolution Happen?Scientific socialism – doesn’t matter what would happen, the change would happen Gramsci – all about ideology Cannot only be influenced by money – something needed to keep you going (ideology etc. now media) Political society – governing the proletarian by force Civil society – government come together to create ideologies that would be imposed to the proletarians Also known as proletarian To avoid revolutionIf you repeat the idea over and over it becomes the normTo achieve the norm – the truths and values are not objective truths, but historically determined By making the norm – how people believePlastic surgery for example – not all about money, people coming to surgeons for plastic surgery because it’s the norm, to fit into the society Ideological MaterialReproduced – mediaMedia = apparatus – in favor of reproducing the ideasKnife Crime in the UK – media makes one specific agenda in the media – hard to deal with the problem – easier to blame one group of people rather than dealing with it as a country (hegemony – ideology example) Not taking account the proletarians Structures of press – tiktok & xThe state – how the two things work together to impose ideology ISA – imposing thoughtHow ideologies are formedCannot work without another The action we are doing – are what engraves us even moreSurname – you are already playing into the family institution We are the subjects – we dont have the free will to decide – it just happens for usPlaying along those rules  Seminar notes: Worksheet 1: Gramsci, ‘History of the Subaltern Classes’ If the State is not simply a juridical and political entity for Gramsci, then what creates its historical unity? State’s historical unity is created through the relationship between the ruling classes and civil society, not just through laws and political power. This unity stems from the way the ruling class exerts its dominance and influences ideas and social structures.The fundamental historical unity, concretely, results from the organic relations between State or political society and “civil society”  What do you understand the subaltern classes to be, and why does Gramsci argue that by definition they cannot be unified? i.e. what stops them from coming together? The subaltern classes are oppressed or marginalized groups in society. Gramsci argues that they cannot be unified because they are dominated by the ruling classes and lack the resources, organization, or political power needed to come together. They only begin to unite when they can challenge the dominant political order.Hegemonic power above them, dont want them to come tgtThe subaltern classes, by definition, are not unified and cannot unite until they are able to become a “State”: their history, therefore, is intertwined with that of civil society, and thereby with the history of States and groups of States.  What is the purpose of studying history for Gramsci? Why does the historian’s job matter? Can you relate this to any of the ideas from Marx that we discussed last week? For Gramsci, studying history is essential to understand how ruling classes maintain power and how subaltern groups can rise. The historian’s job is crucial because it reveals the process of social change and power dynamics. This relates to Marx’s idea of historical materialism, where the economic base shapes society’s structure, and understanding this history helps in changing it.The historian must record, and discover the causes of, the line of development towards integral autonomy, starting from the most primitive phases; he must note every manifestation of the Sorelian “spirit of cleavage”.Therefore, the history of the parties of the subaltern groups is very complex too. It must include all the repercussions of party activity, throughout the area of the subaltern groups themselves taken globally, and also upon the attitudes of the dominant group; it must include as well the repercussions of the far more effective actions (effective because backed by the State) of the dominant groups upon the subaltern groups and their parties. To understand how these were formed Why does Gramsci suggest that the historian ‘must note every manifestation of … the spirit of cleavage’?The spirit of cleavage – division between the classes This shows moments where the subaltern groups may be challenging the dominant order. It is a way to observe where power struggles or breaks in the system are happening.Can minimize the division if we understand it Can you explain what he means by the ‘spirit of cleavage’?The ‘spirit of cleavage’ refers to moments of division or rupture where oppressed groups begin to assert their own identity and break away from the influence of the ruling class. It’s a sign of potential social change.Discuss how this relates to Marx’s ideas about how social change happens.This is similar to Marx’s ideas about class struggle, where social change happens when oppressed groups (the proletariat) rise against the dominant class (the bourgeoisie), leading to revolutionary change. Why do you think Gramsci places importance on studying the repercussions of political activities? Gramsci places importance on this because political actions, whether from dominant or subaltern groups, shape the development of society. Understanding these repercussions helps explain how power is maintained or challenged Gramsci suggests that ‘among the subaltern groups, one will tend to exercise hegemony through the mediation of a party’.What does he mean by hegemony, here? Hegemony, in this context, means the dominance of one group over others, not just by force but by winning consent through ideas and culture. A party from a subaltern group might gain leadership over other subaltern groups by influencing their beliefs and values.Do you think that political parties today are the main hegemonic influence on subaltern groups, or is ‘leadership’ exercised in different ways in the 21st century? Give some examples to support your answerIn the 21st century, leadership isn’t just exercised by political parties. Media, corporations, and cultural institutions also play a major role in shaping ideologies and influencing subaltern groups. For example, social media platforms and celebrities often have more sway over public opinion than traditional political parties. Worksheet 3: Antonio Gramsci, ‘Cultural Themes, Ideological Material’ What does he see as the most prominent and dynamic part of the ideological structure of a dominant class?Gramsci believes the press is the most dynamic part because it directly influences public opinion. However, other parts of society, like education and religion, also play important roles.Its most prominent and dynamic part is the press in general: publishing houses (which have an implicit and explicit programme and are attached to a particular tendency), political newspapers, periodicals of every kind, scientific, literary, philological, popular, etc., various periodicals down to parish bulletins. Do you think that this is still the case in the 21st century? ExampleToday, the press is still influential, but social media and other digital platforms have become just as powerful in shaping ideology and public opinion.Art can be an example – banksy How would you characterise the ‘actual’ organisation of ideological materials today? (you might consider types of content, styles of delivery, which platforms are used, etc.)Today, ideology is spread through digital content, social media influencers, news outlets, and entertainment. Platforms like Twitter, YouTube, and Instagram are central in spreading ideas and influencing opinions.What elements contribute to the ideological structure, apart from the press?Other elements include schools, religion, entertainment, podcasts, architecture, cinema, and even urban design, all of which subtly shape how people think about society.Do you agree that urban design is ideological? In what ways?Yes, urban design can reflect and enforce ideologies. For example, cities designed with lots of surveillance cameras may promote a sense of control, while public spaces can foster community or highlight social inequalities.