 Hello, and welcome back to NPTEL, the National Program on Technology Enhanced Learning, being brought to you by the Indian Institutes of Technology and the Indian Institute of Science. Today, we are in the last lecture in our first module. The first module, as you are aware, is introductory in nature. We have already been through several lectures, dwelling on different aspects of English studies, and today, we are in the last and the eighth lecture of this module, and this lecture is entitled, The Rise of Cultural Studies. However, as always, let us look at what we did in the last lecture. We do a recap of lecture 7 in module 1. The seventh lecture in the first module was devoted to world Englishes, and we found, among other things, that the scope of studying world Englishes is manifold, among the most important areas are as we see on this slide, are looking, these areas are looking at world Englishes from the point of view of history, of the rise of English and the spread of English on the different parts of the world, the different diasporas that have been formed, people moving on to other countries, particularly to say the western world, and how they have created or rather how they have, you know, how the English language is manifested through them. We also looked, if you look at this slide here, we also looked at the variations of the English language in different parts of the globe, given the fact that the language has travelled to many corners of the world. We also looked at processes of acculturation, how populations have accultured themselves to the English language, and also how the English language has been, of course, modified, as it found itself in different parts of the world. We also looked very importantly at the issue of creativity, which is another aspect of the scope of, you know, studying English as world Englishes, and finally, we also found that ideology or world views are very important as far as studying world Englishes is concerned. Then we also found that if you went, you know, deeper into it, there are other issues which form part of the scope of world Englishes, and these are issues like the socio-linguistic context. Pedagogy or what is pedagogy? Pedagogy is the science and art of teaching. It also includes not just methods of teaching, it also includes how true pedagogy, different ideologies or world views are propagated. Then we also found that applied language studies, globalization, language policies and critical linguistics, these are also part and parcel of world Englishes as a domain of study. Well, what did we find next? We looked at an important scholar in the field of world Englishes, a scholar of Indian origin named Braj Kachru, and we looked at some of the points raised by him in his essay World Englishes, Approaches, Issues and Resources, where he talked about the spread and stratification of English, the characteristics of such stratification, the interactional context of the English language, the implication of the spread of Englishes, and the descriptive and the prescriptive concerns that rise with the coming in of such a phenomenon or a cluster of phenomena known as world Englishes. We also found through him that the other areas that may be studied or other components of world Englishes are issues like bilingual, creativity, the existence of multi-canons, incentivization of the English language and literature, and Englishization of native languages and literature, the fallacies that crop up because of this phenomenon called world Englishes, the power and politics of English and the problems and aspects and prospects of teaching world Englishes. So, you see we found in the last lecture that it is indeed a very rich domain with its scope really embracing so many issues, so many subdomains including those of ideology of politics, of creativity, of bilingualism, of canons, etcetera. We also saw that there is indeed an association for the study of world Englishes called the International Association for World Englishes and journals devoted specifically to the study of world Englishes like world Englishes, English worldwide and English today. And we also looked at other scholars for instance Andy Kirkpatrick and his you know his understanding of the causes of linguistic variation, we looked at Edward Edwin Thumbo and his concept of the relationship between literature and world English and this was an important point for us really. If you go back to the lecture you find that there are countries like India Sri Lanka and Malaysia with long traditions of you know both oral and written traditions and one aspect of study is how the coming in of English and its variant of the variant of world English is in India how it interacts with or has interacted with the long tradition of oral and written literature in India then we also saw countries with yet more important or more sorry more powerful oral traditions like Ghana, Kenya, etcetera. And also it is worthwhile for us to study what happens when in English enters a scenario and then English vis-a-vis countries with the colonial needs as it is put like South China, East Indies and Singapore. So to sum it up really the unity and commonality reworking the restorings and resisting depersonalization through an alien language and modernity these are some of the issues that some of you may take up if you are interested in research in this domain right. We also looked at a very beautiful piece extract from Kamala the Indian poet Kamala Dasa's an introduction you may go back to our lecture there and see how this is being discussed for instance she says I speak three languages right into dream in one it is half English half funny, funny half in sorry Indian funny perhaps but it is honest a beautiful poetic expression of such interaction. Now we the topic as I said of discussion today is the rise of cultural studies and ending this module by bringing in this topic because you know the you know we have already in fact made the move towards that right when we say in our first lecture in the introduction to the series of lectures that we do not we are not going to really talk about English language and English literature as has been traditionally understood though it has been named as such for various reasons the the course has been named English language and literature but we said that our orientation or both our political and or ideological and academic orientation would be towards studying the course or looking at the course from the point really keeping in mind not really from the point of view really keeping in mind certain changes that have come up and the new new terminologies that have come up for instance we said that English studies is a far more encompassing term than English language and literature. When we talk about English studies we are you know not looking only at the literature produced in a country or produced in England we are or by English persons we are looking at literatures and languages in all their varieties following the coming in of English in different nations. So, this also in a way connects us to the issue of cultural studies and this is what you know we are going to talk about now. Cultural studies is an area which has been quite vociferous in its in its recognition of heterogeneity in its dismissal of grand frameworks of unitary frameworks if you will and the recognition of you know recognition of varieties of culture recognition of the importance of looking at issues like you know components like gender like race like sexuality like globalization for instance in the theoretical production of our knowledge systems. Do you follow? So, that is why we are ending this module with this lecture with we saw that we are really in you know incorporating the cultural studies in all our lectures in this. These series of lectures would say fall you know fall between the traditionalist approach to English language and literature and the new approaches known as you know English studies. More of this or more many of these issues with regard to cultural theory etcetera are also taken up in the criticism module the module on criticism which is the last module of you know these series of lectures. So, if you ask me then what kind of books may we look at when we talk about the rise of cultural studies into literature and language. Then these are some of the books that you may look up if you want to study cultural studies proper what is cultural studies and I would urge you to look at Chris Barker's cultural studies theory and practice and immensely important book for beginners. One of the important text books that could be prescribed and Chris Barker's a sage dictionary of cultural studies in order for you to understand concepts and you know a terms quickly at one glance. However, from the literary point of view it is a very important book by Anthony Eastope excuse me entitled literary into cultural studies you see how it moves from literature to cultural studies. So, these are some of the books that you may want to use. Now, see Eastope's book literary into cultural studies is one of our main source text books in you know in this course and I would like to begin with you know two passages from Anthony's hope's book. So, let us read from Eastope and try and unpack what he has said. So, this is Eastope 20 years ago the institutionalized study of literature throughout the English speaking world rested on an apparently secure and unchallenged foundation the distinction between what is literature and what is not. So, what Eastope is saying here is you know English literature right up to 20 years from the present you know has enjoyed a certain stability of definition of stability of canon of syllabus for instance and what he calls as a secure and unchallenged foundation with one of the main dividing lines there being or determining lines there being the distinction as it says between what is literature and what is not. In a similar way we can also say that following Eastope that till you know quite some time ago the you know such studies were also secure with almost unchallenged right definitions of what English literature and language not simply literature, but English language and literature were. But today that sort of you know illusion is no longer there there is no such certainty in by English literature or even by the English language we may refer to a far more problematic issue than simply the language that has come to us from England. So, cultural studies therefore, we will talk about the you know maintenance of cultural studies and understand this better in a while cultural studies problematizes essentialist definitions. For instance if you ask a question like what is English literature then the answer would be you know will not be an easy one that is you cannot say that it is a literature produced in England. So, there is a non essentialist one there will be several shades of English literature emanating from various different countries to follow. So, then following him again Eastope says another extract here the old he says quite categorically. Please look at this slide the old paradigm has collapsed the moment of crisis symptomatically registered in concern with theory is now passing and a fresh paradigm has emerged. So, the old you know the old crisis sorry the old paradigm of certainties is no longer there and then we bring in cultural studies with all is varieties of you know techniques and tools of looking at literature and language and any cultural product for that matter any cultural artifact from a new paradigm right. Then further he says nothing is ever pure and rightly so cultural studies is as we say anti essentialist it is non ontological does not believe in essences. So, another word for it would be purity nothing is ever pure being at one with itself and paradigms are no exception. So, again it is not that paradigms are pristine and beyond the reach of human inquiry paradigms too are in that sense impure or in that sense they are not transcendental they are amenable to change and to human inquiry and critique. Then he says between the literary studies paradigm as defined and the cultural studies paradigm advocated there are a range of empirical positions. So, as we move on form from a so called you know literary criticism to a cultural criticism it is again not that cultural criticism is homogenous that it is not you know it is not that cultural studies has only one methodology that is both the beauty and the difficulty of doing cultural studies. If you are a cultural studies scholar then you need to be well versed in several different positions, theoretical positions, ideological positions that have together come to be called cultural studies. So, let us read again between the literary studies paradigm as defined and the cultural studies paradigm advocated there are a range as he says here a range of empirical positions. A number of theoretical inputs have already altered classic literary criticism and these are semiological, Marxist, feminist, psychoanalytic and the like. So, you have various positions from which to study not again here for our purposes in this you know in this course it is not simply you know only taking off from Anthony s hope it is not simply that you know these have critiqued or given us newer paradigms only in the field of literary criticism. These are equally amenable to the study of languages right. So, a Marxist view semiological view, feminist, psychoanalytic and the like postcolonial for instance are also methodologies and cultural studies that look at question this you know what do we mean when we say English language what do we mean when we say the English or the English language or what do we mean by saying English literature. So, from various perspectives you then dismantle the older paradigm which would perhaps you know say that English literature or the English language is only that which has emanated from the mother country. Hence again let me remind you the term English studies. These are with the older term of looking at you know English literature or you know English language that is why we brought in topic like international English or topic like world Englishes into this lecture to establish even if we go on later you know to talk about say the age of a Milton or the you know the Augustan age etcetera it is an important for us to remember that even as we study those they are today amenable to looking at them or at those issues from a perspective that is not simply built on English history or built on you know English culture right. The moment we talk about Victorian English for instance then the issues of colonialism etcetera that will come up. The moment we talk about modernity for instance you know the whole aspect of you know of Eastern philosophy for instance influencing poets like T. S. Eliot for instance these are things that are going to come in. However, let me again remind you though the lectures following will not exactly be in you know because we are talking about the rise of cultural studies ending this module by saying that you know there is already a new paradigm called cultural studies to follow which you need to take into account as one that is already established right. So, we really move between the traditional way of looking at English language in literature and the newer way of looking at English studies fine. Now, we will begin to talk a bit about cultural studies without which you will not understand how the rise of cultural studies and the movement from literary you know essentialism right to cultural pluralism right how this change comes about. We cannot know that without really knowing what cultural studies as a discipline or a cluster of disciplines is. So, for that or keeping that in mind we look at an essay a very important essay by one of the most one of the foremost really practitioners and theorists of cultural studies Stuart Hall without whose name there is really no cultural studies or contemporary cultural studies at least. So, Stuart Hall in his essay entitled cultural studies two paradigms names these three scholars as you know sort of the say the progenitors or at least the legacy of cultural contemporary cultural studies is as goes back to these three scholars and these are Raymond Williams as we shall see here and particularly his work and let us look at the slide please his work culture and society Richard Hoggard uses of literacy and E. P. Thompson's making of the English working class. So, these are the scholars who first you know sort of inaugurated like perhaps they never knew that they would inaugurate a new discipline or a new domain of interdisciplinary studies known as cultural studies and that would also that it would even come into you know the academic domain as a department of its own or a realm of study on its own right. Raymond Williams for instance in an important essay a base in superstructure in Marxist cultural theory and this is quoted in E's Hope's book say I had this notion that literary texts as he says are not objects but notations therefore, literary studies should break from the notion of isolating an object and on the contrary move to discover the nature of a practice and then its conditions it was what we clearly call a materialist approach right. Literary texts literary artifacts are to be inevitably connected to or related to you know the conditions under which they have been produced right. Then text culture studies also holds that text may be a literary text or text from linguistics or text from you know from language literature film media etcetera that texts are basically interpretations ok. So, when you say that a text is an interpretation you get rid of an essentialist you know understanding what you call a pure understanding of a text or an authoritative understanding of a text ok. So, cultural studies holds see there are so many theoretical positions like for instance we saw a while ago the Marxist approach, the semiological approach, the psychoanalytic approach etcetera, postcolonial approach. So, these are different ways of interpreting a text and cultural studies celebrates this you know this multi-modal way of looking at text ok. It follows the poststructuralist you know orientation or it or you could say ideology by saying that no text may be pinned down to any one way of looking at a feminist ways of studying a text, there are postcolonial ways of studying a text, structuralist ways of studying a text, Marxist ways etcetera ok. So, all texts are then interpretations why this helps us when we study English language and literature as I said even if you study a you know a text as even you know that goes back to old English like Beowulf for instance such texts are also today to be understood as not having one meaning, but amenable so to speak amenable to several analysis, several ways and degrees of analysis from a cultural and a multicultural perspective or a multi theoretical perspective right. Then remember we talked about Chris Barker's you know you know books being elementary and yet very important for us to understand books like the Sage dictionary for instance helps us to understand you know in almost glossary form some of the important theoretical terminologies right in cultural studies. Now, let us read from the Sage dictionary of cultural studies wherein Chris Barker says the domain of cultural studies can be understood as an interdisciplinary this is the point that we did raise a while ago did not we and interdisciplinary or then he says even a post disciplinary field it moves beyond interdisciplinary to sort of resolutely being a way of study that is post disciplinary that does not adhere to any discipline alright, but also it does not adhere to an interdisciplinary mode it has crossed the disciplinary boundaries so to speak. So, the domain of cultural studies can be understood as an interdisciplinary or even post disciplinary field of inquiry that explores the production and inculcation of culture or maps of meaning. So, it is basically any cultural theorist would tell you sorry that meaning the making and the interpretation and the understanding of meaning is one of the core issues in cultural studies how does meaning emanate. Then he says however, cultural studies has no referent you cannot refer to and I said remember it is a plethora of you know for inter or post disciplinary approaches really which make up cultural studies and he says cultural studies has no referent you cannot say this is cultural studies. Cultural studies has no referent to which we can point rather it is constituted so beautifully put by the look at the slide here please rather it is constituted by the language game of cultural studies this is tied to our previous point that of interpretation. How you interpret entails certain ways of speaking alright thing for that matter certain ways in which you are going to have a discourse building discourses very discourses for instance a Marxist discourse on a certain text is going to in his words really play a different language game right. We call here the philosopher Wittgenstein and his idea of language games. So, you know putting or applying this to the stream there is going to be every theoretical methodology is going to have a different discourse with for instance base and superstructure. These are part of the discursive terminology of Marxism. They are not the discursive terminology of psychoanalysis for instance psychoanalysis would have different ways of approaching the text. We talk about in the old Freudian discourse for instance we may talk about the id ego superego or the idipus complex etcetera which has been as you know applied to the study of Hamlet and his relations with his mother right. So, however again cultural studies has no referent to which we can point rather it is constituted by the language game of cultural studies that is let us look at this slide please that is the theoretical terms developed and deployed by persons calling their work cultural studies sorry constitutes that which is cultural studies. So, cultural studies is not a you know does not refer to any a to any phenomenon a it is it comprises certain ways of speaking which deploy develop and then deploy certain terminologies. So, by now you have an idea of what it entails to do cultural studies right. So, you know the newer ways of again looking at language and literature to sum it up leads us away from essentialist you know geographically pinned a demarcations of a particular literature or the literature of a nation etcetera particularly England with its colonial history and the fact that English is one of the most you know is a language that has reached several parts of the globe mainly through its colonialist history. Then if you ask if you ask a question like what is culture? So, it is cultural studies and you know the rise of cultural studies. So, what is the seminal term here? What is the main term here culture and what does it mean? So, in cultural studies if you look at this slide here we may look at culture and or approach culture the word culture remember culture here is not you know what we understand by cultural program like dance for instance or you know by the play being enacted for instance or performance for instance though they may they come in as cultural artifacts or cultural products culture is importantly understood as something ordinary not something extraordinary. So, culture is more ordinary than extraordinary it is a way of life very loaded phrase really a way of life what would a way of life mean? A way of life you know involves within its domain actions values perceptions material practices a ways of thinking do you follow ethical ideas of ethical conduct for instance ideas of patriotism of nation anything that is in our that forms a component of our way of life including the sciences. So, really when you talk about culture we are talking about life and all the components of go into life and which make us live lives in certain ways. Cultural studies culture here is understood as democratized as shared and as we had mentioned earlier culture is to do with the creation the development of meaning the creation of meaning and the interpretation of meaning. So, we remember a cultural studies just because you know it is so multi or interdisciplinary or post disciplinary just because there are so many you know theoretical and theoretical orientations in cultural studies ways of doing cultural studies. So, much so that it appears to some very curative because it is not a way of looking at culture or cultural products like literary products for instance it does not mean at all that anything goes in cultural studies. We understand culture A as ordinary and not extraordinary. So, that a literary text in cultural studies for many scholars would be viewed in the same way the so called ordinary cultural products are looked at. So, a newspaper article a billboard a media product popular culture these are at par with literature. Remember what was the old paradigm? Literature enjoyed a very you know a high status as part of high culture and other things you know in departments of English you would not really be looking at popular culture or you would not be looking at you know texts like a newspaper article for instance. The rise of cultural studies changes all this the rise of cultural studies makes us consider a literary text as part as part of culture as only one of you know the forms of culture. Do you understand? Only one of the kinds of culture right. So, there is you know there is an attempt at parity among both high products of cultural products of high so called high culture and so called low culture. Do you follow? So, remember there is a particular way in which we look at cultural products in cultural studies. Then there is an important difference between the so called you know language game kind of post structuralism based kind political you know politically charged domain called cultural studies and another way of looking at culture which we may call I mean hazard calling it really the anthropological way of studying culture. So, we must understand again that cultural studies is different from the study of culture. How it is different from the study of culture in that it specifically looks at symbolic forms in terms of their signifying practices. How symbolic forms right and even everyday life material lives as symbolic forms how they are really form the meaning is formed through certain practices that signify something for this you know we will talk about signifying practices and the sign in our lecture on structuralist criticism. But suffice it for us here at this early stage to simply understand the difference between cultural studies and the study of culture. Material forms are understood symbolically by what this symbolize and with this within this you know inquiry form of inquiry come in issues of identity of subjectivity of you know of race of gender of ideology you understand. So, these are all studied in those terms. Whereas, the study of culture in an anthropological sense does not necessarily have to do only this. So, you know the paradox is on the one hand cultural studies is so you know full of heterogeneity and yet on the other hand it is quite pinpointed and it knows exactly what it is going to analyze. Now, it does not mean that looking at cultural form like literature form a signifying practices point of view does not mean again that it is sort of it is it is has nothing to do with Marxism. Do you understand? We early on the onus was on a completely materialist way of looking at culture and relating the literary text to culture to cultural practices and material practices. We have that legacy and the legacy is intact, but with the post structuralist term what we also do is understand these forms first as of course, being part of a particular material culture, but also insisting on what they signify the political aspects in these symbolic forms. Do you understand? So, then another important point as we as we talk about you know English language and literature and other cultural forms is the term ideology. One of again you know one of the most important like meaning one of the most important terms in cultural studies and these you know ideology may be like said it is a world views how you look at the world. It is like a you know set of lenses through which you look at the world. You perceive the world, judge the world, judge others activities your own activities and formulate rules you know rules to follow in your in your as you go about your cultural living. So, ideologies if you look at this slide refers to ideas certain ideas that you hold doctrines, ideologies also known as consciousness your consciousness and awareness of the world. They are maps of meaning and it is also as said a world view the view through which you look at the world and which subsequently determines your actions and your thoughts. So, again we come back to East Hope in this and see how it is connects to what East Hope has to say and I am reading again here East Hope says as an expression of social power ideology can be understood in terms of a sociology of knowledge. Look at this again as an expression of social power ideology is something that has great social power. How when some when people come together sharing a certain ideology it gives them a social you know a social power it helps them for instance to formulate rules to formulate you know to to steer people's ideas towards their own world view for instance. So, ideology according to East Hope is social power and has to be understood in terms of a sociology of knowledge. Do you follow? Knowledge is not pristine. Knowledge is constructed by ways of looking that is why we no longer talk about knowledge with a capital K. We talk about different knowledge systems knowledge with a small k different knowledge systems and in this ideological battle different ideologies right claim to shed different knowledge systems or or they they you know they create or construct different knowledge systems known as discourses. Do you follow? So, reading again from him as an expression of social power ideology can be understood in terms of a sociology of knowledge that is ideology always conforms to the interests this is very important to the interests of those from whom it comes. So, that what you think or say depends in part on who you are. Do you follow? Because ideology real recognizes the fact that it is we who create knowledge. Knowledge is not something that is given from the heavens. Knowledge is created by human beings like ourselves and hence as we say always provisional. But when when people holding a certain ideology come together and particularly when they are in power particularly political power what happens is there is will always be a tendency by the ruling class to show that their ideology their ideas or ways of thinking or their you know say doctrines their acts of meaning are really the true maps of meaning. Do you follow? So, then again the classic Marxist description let us look at this slide please the classic Marxist description goes further than this by claiming not only that social being determines consciousness in the in this respect, but specifically that ideology is determined according to economic class interest. So, Marxist go on not only recognizes as it says Marxist go on to even say that it is the interest of a particular class as you know we will talk about this in our lecture on Marxist criticism class is the most important factor in Marxism. The stratification is done in Marxism according to class not according to caste for instance or according to gender as in feminism for instance. So, ideology in Marxism is in I know it is inseparable from from the interest of economic classes. So, ideology is determined according to economic class interest and so by the position of the individual subject in relation to ownership work and the mode of production. So, ideology is not enough for us to simply say that there are different ideologies. Following Marxism we need to say that ideology is inseparable from economic class and class interest and the even so much so that even the individual subject is to understand him or herself as being as the position that he or she occupies in the whole class structure and in relationship to whether or not that person has ownership of the means of production the kind of work or labor that a person does and a persons you know standing or status in the entire production process. This is most important in the study of ideology. Then another aspect of cultural studies here is to what Hall circuit of culture Hall described or delineated the circuit of culture in terms of 5 you know 5 component components or component terminologies or terms. These are a representation regulation consumption production and identity. So, when we look at English studies when you look at English language and literature then all these points come in. For instance the representation of English in different world Englishes do you follow the regulation of English. How far the language is appropriated or manipulated or changed the regulations for that the consumption of English and the kinds of Englishes the production of English language and literature and the identities you see the identities that are created by world Englishes or English all over the world. The identities that are created also by traditional canons of English and how everything is represented through you know through these texts that we study. So, the circuit of culture according to what Hall really is a circuit wherein the most important points are these are the nodal points really. So, to speak representation identity production consumption and regulation to follow if you know this and you will understand how as we say in the we have said in this course the rise of cultural studies completely in a very important way changes our understanding of the so called English language and literature that we are talking about. So, this is a new way in which you know because of which English language and literature today increasingly begins to be talked about in terms of English studies. Then these are also you know these are also discourses right and these are also discourses in the sense that. So, I had used you know the word discourse several times you have noticed in this you know in this lecture. So, what really are discourses I said that cultural studies is also ways of speaking or discourses right. A discourse means so many things means and both an object it means a certain structured system if you look at this slide. Discourse also means ideological systems how is discourse an ideological system if you for instance explain a text or talk about a text represent a text using a certain ideology say Marxism or feminism or even casteism for instance or capitalism ideology for instance. Then you are speaking discourses are ways of speaking you are speaking in a way speaking in a way which becomes an ideological system it reinforces and reestablishes that particular ideological system and in that sense discourse is inseparable from ideology. Discourses are also definitely texts and texts are ways of speaking it is not just a text is a way it is simply a written product there is a way of writing it and there are positions that people take and perspectives that people give when writing a text. Discourse therefore, once it is a part of ideology or once ideology is a part of discourse that is once you realize the fact that discourse and ideology are inseparable what happens is discourse then creates power. If ideology is a part power then discourse creates power and when it creates power then what happens is sometimes a discourse a dominant discourse becomes so powerful that it is considered truth. It is considered truth it is considered the only meaning there is no space for interpretations or heterogeneity of interpretations. Then it determines the practices that we follow that we do in our lives and also the morality or what is considered moral or immoral or legal or illegal such is the power of the dominant discourse in our you know. So, the older paradigm of doing English language and literature literature in particular was really the dominant discourse. Now, you understand relate this was really the dominant discourse that was trying to push literature into the realms of a so called high culture and popular culture products into low culture do you follow. So, discourse ideology these are power these are some of the most you know elementary topics and terminologies in cultural studies as a discipline. So, also apart from these three terms other terms identity and subjectivity. So, identity in very elementary terms again the difference between identity and subjectivity is this at least some scholars agree that subjectivity is our inner feeling our inner feelings emotions etcetera what it feels like to be person x or a collective subjectivity would mean what it feels to you know collectively to belong to a certain sect or a certain you know race or a certain gender for instance. So, it is your inward looking it is your inner you know how should I is the inner reality in you right through which you perceive the world identity on the other hand is also defined by many as the as you know how society looks at you how society labels you. So, these are again some of the ways of looking at cultural studies in also class ethnicity gender race sexuality these are other aspects of cultural studies. So, let us do a quick recap really what we saw in our you know in our lecture today is you know we the need to bring in the need to bring in an area like cultural studies is imperative today. Cultural studies you know the rise of cultural studies in studying literature studying language is studying any text for instance is related to the concepts to align concepts like world Englishes for instance for a bit to international English for instance to world literatures phenomena like world literature for instance and the rising heterogeneity of criticism of criticism that is critical practices of critical methodologies like post colonialism like gender studies for instance. So, it was important for us to end this module by looking at the rise of cultural studies and how you know things like English language and literature are today increasingly being couched in the terminologies of you know this new label called English studies. And in that we found that culture is you know if you get the question like how is culture defined in cultural studies culture is defined as ordinary study or you know it is these are ordinary practices that we do as we live out our lives is also to understood as meaning the creation the development and the establishment and the interpretation of meaning. It also refers to you know ways of life culture is a way of life or cultures are ways of life to understand and culture is shared or it is democratized. Then if you ask then next who are the scholars or critics who you may identify or who have been identified by scholars like Stuart Hall as a you know sort of progenitors of the domain cultural studies right. And these are scholars like particularly in the Marxist scholars like Raymond Williams, Richard Hoggart and E. P. Thompson with their emphasis on the on material realities of both texts and populations. Then what is Stuart Hall's what do we understand by Stuart Hall's circuit of culture we understand the circuit of culture in terms of its five most important components and these are you will recall these are representation these are this is it includes production regulation consumption and identity and all texts literary or otherwise may be understood in relation to one or all or you know some of these aspects do you follow. Then what are the other terms what are the most important terms in cultural studies which help remember cultural studies we call cultural studies you know different ways of speaking and that there is no as Chris Barker tells us there is no reference to like this is cultural studies cultural studies is comprised of you know different terminology. So, what are some of the important terminologies they is not necessary that these are terminologies that have been born in cultural studies or that nobody else has understood or ever used them. But cultural studies has particular you know technologies of understanding if you may use the word particular tools and these tools are discourse, power, identity, subjectivity these are some of the words and also these categories like race, class, gender, sexuality etcetera. These terminologies have really in the end we should say this with Anthony's hope that these are terminologies that have completely ways of thinking an argument that have completely sort of destroyed or dismantled the older paradigms essential paradigms that this is literature or this is culture etcetera with a with a form of complex and definitely someone find complicated way of studying culture and in this case studying also studying English language and literature. Thank you.