Beyond Subculture: Pop, Youth and Identity in a Postcolonial by Rupa Huq

By Rupa Huq

Featuring a brand new method of the examine of adlescent tradition and well known tune, past tradition re-examines the hyperlink among song and subcultures and asks the query; in an getting older international, can pop tune nonetheless be an automated metaphor for early life tradition? utilizing case stories and first-hand interviews with customer and manufacturers together with Noel Gallagher and Talvin Singh, Rupa Huq investigates a chain of musically-centred worldwide early life cultures together with hip-hop, digital dance tune and bhangra. With ‘Generation X’ changing into an more and more redundant time period, this ebook can help scholars redefine their principles of minor tradition and may be a useful addition to their reviews.

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Extra resources for Beyond Subculture: Pop, Youth and Identity in a Postcolonial World

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Hebdige (1979: 58) declares 34 A G E A N D C U LT U R E : D I V E R S I F Y I N G D I S C O U R S E S Less easily assimilated than the West Indians into the host community … sharply differentiated not only by racial characteristics but by religious rituals, food taboos and a value system which encouraged deference, frugality and profit motive, the Pakistanis were singled out for the brutal attentions of skinheads, black and white alike. It seems that the ideal then is to be absorbed by the benevolent British host, something that Asian youth are seen as incapable of.

Paralleling the scant existing literature on middle class youth at large, the black and Asian middle classes are greatly under-researched and yet growing in number (Robinson 1990). Peach (1996: 36) identifies a ‘progressive outward diffusion’ or displacement of Britain’s inner city ethnic population from traditional ‘black’ areas such as Paddington and Brixton to suburban Brent and Croydon. g. Gants Hill, Redbridge and Ilford, are located to the east of more traditional inner city ‘Asian’ areas such as Tower Hamlets or Newham.

Diaspora cultures and the kind of subject positions adopted by postcolonial theorists offer a self-conscious critique of earlier migration studies in sociology which seemed to explain reductively external population movement between societies in terms of either ‘push factors’ or ‘pull factors’. We should now focus on paradigm shifts among the second generation and beyond. There has been an upsurge of religious affirmation and identification by sections of western minority populations against a backdrop of an increasingly atheist and secular outlook adopted by the majority populations.

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