Stuart Hall in Jamaica, 1998 (Photo courtesy of Annie Paul)
We are deeply saddened to hear about the passing of Stuart Hall. Our Chief Curator, Charles Campbell, has penned the following tribute:
“Jamaican born sociologist and cultural theorist Stuart Hall died today at the age of 82. A leading intellectual and one of the founders of Cultural Studies in Britain, Hall was part of the so called Windrush generation that moved from Jamaica to England after the Second World War.
Hall is one of the most influential thinkers of his generation. The impact of his work has been felt across academic disciplines and filtered into popular discourse through both his writing and regular appearances on British television and radio. Known for his work on race, gender, identity and sexuality he also made significant contributions to the examination of the visual arts with specific regard for the work of Black British and Caribbean artists.
Hall presented a nuanced understanding of culture as something constantly in formation, always changing and never static. While pushing against essentializing black subjectivity he never shied away from acknowledging how race and ethnicity often set the context in which an artwork was viewed and determined its readings. He was also an advocated of a strong critical discourse, one that looked both at the context of the work being produced and the works own merits.
In his writings on art he sought to undo the binary structure of centre and periphery, showing ‘Modernity and its “Others”‘ to be closely intertwined. He was fascinated by the complexity of the visual image and the many ways in which they could be read and supported the notion of images that interrogated their viewer, asking questions and giving information but perhaps not answers.
Hall’s legacy lives on through the work of the many thinkers, writers, artists and academics he influenced. As per the name of John Akomfrahs biographic video installation about Stuart Hall, his life was an unfinished conversation.”
We have also received the following statement from the Centre for Caribbean Thought:
“Stuart Hall, Caribbean Thought and the World We Live In.
There have been many tributes to the Jamaican born thinker Stuart Hall. We at the Centre for Caribbean Thought remember the 2004 conference , ‘Culture , Politics , Race and Diaspora: The Thought of Stuart Hall,’ where with mesmerizing eloquence Hall addressed ideas about thinking, activism, the Caribbean Diaspora , politics and the complex relationships between culture , race, class and power. When we invited Hall in 2003 and informed him that his work would be the subject of a ‘Caribbean Reasonings Conference’ his initial response, typical of his character was that he had not written much on the Caribbean ; that his work was not of the kind like that of Lamming , or CLR James . Yet in a lecture delivered at the 50th anniversary of the University of West Indies, Hall had noted that the 1998 event occurred at the same time as the 50th anniversary of the docking of the SS Empire Windrush in the UK. That landing began a new history of post war Caribbean migration to the UK.
Hall arrived in the UK as a Rhodes Scholar in 1951. His life was a Caribbean life away, a diasporic life in which the new meanings of home were constructed while retaining echoes of the former home. How could one forget the 1991 seven part documentary series which he narrated, Redemption Song that deeply explored the past and present of the Caribbean? Hall was a Caribbean intellectual, one who was part and parcel of the post war Afro- Caribbean migration experience. That he did not return ‘home’ like others, George Lamming, or Sylvia Wynter (who returned for a while) and others did not mean that he was not Caribbean. What it meant was that the Caribbean was now working through a different geographical and cultural location. He himself noted: ‘The fate of the Caribbean people living in the UK, the USA or Canada is no more “external” to Caribbean history than the Empire was “external” to the so called domestic history of Britain.’
Living at the heart of the British colonial empire in its dying days and on the cusp of regional political independence was both a formidable intellectual and political challenge for Hall. These challenges remained with him for a long time and as he said in an interview in 2012, ‘I am not quite English.’ Hall’s preoccupation with Diaspora and race emerged out of this conundrum which he navigated. There is profound connection between Hall’s life and his writings and thinking about Diaspora and race for as he once said in a debate with a conservative political figure in London. ‘You cannot have at the back of your head what I have in mine. You once owned me on a plantation.’
When Hall became involved in British left politics it was at a moment when orthodox Marxism was reeling from the exposures and revelations of the brutalities of Stalinism. If in 1956, another Caribbean figure, Aime Cesaire resigned from the French Communist Party stating that not only the bodies murdered by Stalin were an eloquent testimony to the negative practices of orthodox communism but that the colonial and race problems required new and different readings of how societies were constituted, Hall along with others in 1960 founded the New Left Review as one attempt to construct a new left politics. This desire to construct a different left politics which was not a distant cousin of orthodox Marxism (what he would call in 1986 in an article on ideology, ‘Marxism without guarantees’) was critical to Hall’s intellectual and political life. Indeed his work as the central founder of the field of Cultural Studies at Birmingham University was not so much about a study of the popular but more about thinking around the relationships between power and culture. It was to understand culture as a complex phenomenon which was always contested but importantly he believed that one could not think politically without grappling with the yeast of culture. It was this understanding which made it possible for him to coin the term ‘Thatcherism’ as a hegemonic cluster of ideas which were not just political but deeply rooted in the cultural and social history of Britain.
Hall’s political thinking in recent years was to grapple with the ideas inaugurated by Thatcher and others and what he called a year ago the ‘neo-liberal revolution.’ He reminds us that Thatcher once said, ‘the object is to change the soul.’ In grappling with this new ideological configuration, Hall posited two sets of ideas amongst many which might be in part legacies for us today. The first is the notion of contingency. The idea that social and political life is not fixed, that there is no formal closure and therefore there is fluidity in what seems fixed and frozen. It is an important idea because it always means that in the darkest of times there are always ‘points of light.’ The second is one which he took from the Italian political thinker, Antonio Gramsci — the idea of ‘common sense.’ His challenge to us was that we should understand how common sense gets formed. In an article written by himself and Alan O‘Shea in December 2013, he argued that the ‘assumption that everyone is obviously going to agree with what is being proposed is in fact a means of securing that agreement.’ He also noted that the idea that ‘we all share common sense values … is a powerful legitimation strategy.’
That months before his death Hall and others worked on the Kilburn Manifesto a document about the possibilities of renewing the left in Britain is indicative of a force field of determination. But perhaps even more so it was indicative of his deep desire to confront the world as we know it and challenge its assumptions. In London, Hall’s contribution to visual culture is well known particularly his work with the group of Black Photographers and the establishment of Rivington Place. Hall had that rare gift of discerning the contours of the world in which we live. With unmatched generosity he worked across generations. He was open to the future and to the possibilities of a different world as he practiced a form of engaged listening and dialogue. For those of us at the Centre for Caribbean Thought he is a seminal figure and thinker of the 20thcentury.”
Brian Meeks, Professor of Social and Political Change, Director SALISES, The University of the West Indies, Mona
Anthony Bogues, Lyn Crost Professor of Social Sciences and Critical Theory ,
Professor of Africana Studies, Director, Center for the Study of Slavery & Justice, Brown University
Rupert Lewis, Professor Emeritus of Political Thought, The University of the West Indies, Mona
Updated: February 22, 2014