The institutional and political milieu of postwar Melbourne provided a fertile seedbed for those willing and able to shape the future of legal education and promote a vision of its relevance to a changing society.
Thanks are also owed to the staff at Sage, whose encouragement and professionalism made our task so much easier and so much more enjoyable. An earlier version of some of the ideas in Chapter 4 appeared in the Australian Journal of Political Science 32 2: Chapter 7 represents work, some of which has been and is being conducted with Mike Michael; it has been impossible entirely to disentangle Mike's contribution, but he bears no responsibility for any errors in the chapter or problems with the argument.
Reshaping Cultural Studies [Page ] We have been rather harsh on Cultural Studies throughout this book, but we should stress that our criticisms have been intended to revive and reorient a discipline that we still think can be exciting and innovative.
It can also still be political, but it needs to understand politics as only one possible — rather than a necessary — connection that can be made to ordering. Paul du Gay et al. Of course, we discussed this issue at some length in Chapter 3 in the context of John Law's work.
Representations have typically been of interest in Cultural Studies as a kind of adjunct to ideology theory — that is to say, representations are vital because they Maconochie s gentlemen chapter 3 and 4 examples of the systematic distortion of reality that is part of the field of culture.
For us, with our emphasis upon a deliberately unprincipled description of appearances, there is no need to treat representations, or stories, as anything special, as we made clear in Chapter 3. As should be clear from Chapter 7identity is not a concept that helps our reformed Cultural Studies.
We are unhappy with its imprecision, and we are unhappy with the way it is linked to a politics of resistance. Our focus has been upon the self or sometimes the [Page ]actantbut that self or actant must be understood as a component in processes of ordering and disordering.
The self cannot be understood as a fixed point outside of networks, but is rather emergent and relational.
When we describe processes of ordering, we often end up describing the appearances of self that accompany these processes. We have done this throughout this book, as, for example, in Chapter 4when we described the appearance of a certain type of ethical personality out of processes of ordering culture through culture.
Now, production may refer specifically to an industrial context, but it can also refer more generally to processes of innovation and invention. We have tried to stress in this book that ordering hunts in packs — ordering is linked to a whole series of other ordering projects, and it is the orientation of these projects against and in concert with each other that guarantees novelty.
Cultural Studies as the study of ordering will never be too far from a description of the appearances of production, understood more generally, because the dynamism of ordering projects or networks, as we have occasionally called them leads inexorably to further ordering projects, which in turn lead to further ordering projects.
It does not matter whether the projects succeed or fail and usually they fail — they are destined to give birth to further projects. The study of ordering will always incorporate the study of production.
It may seem that consumption is something missing from our new direction for Cultural Studies — and to a certain extent it is, inasmuch as we think consumption shopping, tourism, restaurant-going, etc.
However, the distinction made in traditional Cultural Studies between production and consumption is informative. Cultural Studies typically differentiates between production of a physical item, or a media event, or whatever and its consumption or reception whether we buy that item, what we make of it, how we understand it and integrate it into our lives.
Our advice is to set such questions aside — they are unanswerable and spiral infinitely, going nowhere or, more dangerously, going off to ballast some grand [Page ]theory or other.
More modestly, we follow Harvey Sacks, and Joseph Ford, and Pyrrho of Elis, and Ludwig Wittgenstein, in urging description as the proper limit of inquiry.
To this extent, then, we flatten out production and consumption into a single issue and a single methodological request: Of course, to a certain extent this book has been all about regulation. However, we tend to see regulation in a more productive way than has typically been the case in Cultural Studies.
That is to say, we understand ordering to be inescapable, and we wish to describe what it makes happen. In fact, we hope you are convinced enough by our arguments that you might even try suspending judgement, although we know just how tough that trick is.
But whatever, we wish to move on from the tired old characterisation of regulation as sinister. Now it still seems to us that Cultural Studies is enormously important.
Not least of its contributions has been its ability to focus on issues that have previously seemed beneath the dignity of the scholar. Cultural Studies has turned our attention to all kinds of new objects and processes, and to the extent that it has inherited and extended the noble tradition of writers like Marcel Mauss and Norbert Elias, directing our attention to the miscellany of everyday life, we salute it.
We are far from wishing to join the sorts of attacks on Cultural Studies which impugn its subject matter and question whether it is a real discipline as Bourdieu and Wacquantfor example, have done recently.
But it needs to [Page ]be strengthened, and we close by reiterating two points we made in Chapter 1. First, we agree with Tony Bennett in calling for Cultural Studies to develop a pragmatics, to admit that it is a discipline.
In a sense, Bennett is telling Cultural Studies to grow up and accept a more mature role for itself. Second, it must give up its obsession with power and meaning.
We have suggested some alternative obsessions for Culture Studies — with ordering and with description — that we think will serve it better in the years ahead. References [Page ] Alexander, J. A Lecture Delivered at Queenscliffe on the 15th February Liberalism, Neo-Liberalism and Rationalities of Government.
Smith edsHistorical Studies: Selected Articles Second Series.Future directions in the Australian prison itself as a rehabilitative option conclude the chapter. Maconochie’s Gentlemen: The Story of Norfolk Island and the Roots of Modern Prison Day A.
() Rehabilitation Programmes in Australian Prisons. In: Deckert A., Sarre R. (eds) The Palgrave Handbook of Australian and New Zealand. PDF downloads of all LitCharts literature guides, Book 1, Chapter 4 Quotes [Matthew Pocket's] that no man who was not a true gentleman at heart, ever was, since the world began, a true gentleman in manner.
He says, no varnish can hide the grain of the wood, and that the more varnish you put on, the more the grain will express itself. Jan 26, · The two principal churches, Protestant and Roman Catholic, the gaol, the Company's chief buildings, the bishop's residence, and the houses of some retired officers of the fur trade, are built of stone, which is brought from a considerable distance.
Online Library of Liberty. A collection of scholarly works about individual liberty and free markets. A project of Liberty Fund, Inc.
The Spanish title Don, once proper to noblemen and gentlemen only, is now accorded to all classes. So, too, is it with Signor in Italy. Search the history of over billion web pages on the Internet.
Maconochie's Gentlemen is an interesting and thought provoking book on correctional policy and practice, in which the lessons are drawn from a historical perspective.
Norval Morris has made yet another significant contribution to correctional scholarship."-Crime & Justice International.