Mock 13 – Marxist, Feminist, Psychoanalytic & Other Theories (Part 3)

Culture and Society (1958) → The Long Revolution (1961) → Marxism and Literature (1977) → Writing in Society (1983) → The Politics of Modernism (1989, posthumous).

Image–Music–Text (1977) is Stephen Heath's selection of Roland Barthes's essays. The others are Said's (2006, 1983, 1979).

Gramsci's hegemony; Bourdieu's cultural capital; Hebdige's Subculture: The Meaning of Style (1979); Williams on 'popular' and 'culture' in Keywords.

Note: Option 4 is misprinted in the source (a number repeated); normalised here.

Haraway's essay (Socialist Review, 1985) uses the cyborg to describe the breakdown of the human/animal, organism/machine and physical/non-physical boundaries, and as a post-gender figure for socialist feminism.

Political Shakespeare: New Essays in Cultural Materialism (1985), whose introduction defines cultural materialism.

Derrida's aporia; Appadurai's ethnoscapes, mediascapes, technoscapes, financescapes and ideoscapes (Modernity at Large, 1996); Althusser's interpellation; Lacan's mirror stage.

Williams (Preface to Film, 1954; The Long Revolution, 1961; Marxism and Literature, 1977): the lived, emergent sensibility of a period, felt before it is formalised.

Rabelais and His World (1965) is Bakhtin's. Freudianism (1927), published under Voloshinov's name, is often attributed to Bakhtin. 'White Mythology' is Derrida's, The Ideology of the Aesthetic Eagleton's, and Morphology of the Folktale Propp's.

A (Keble's Oxford lectures) and D (Bloom, 1973) are correct, which is option 2. Writing and Difference is Derrida's, Modern Man in Search of a Soul is Jung's, and the Lacan introduction is Elizabeth Grosz's.

Note: Incomplete in source: NTA dropped this question

Anti-Oedipus: Capitalism and Schizophrenia (1972) fuses Marx with a critique of Freudian–Lacanian psychoanalysis in 'schizoanalysis'.

Butler's Gender Trouble and Sedgwick's Epistemology of the Closet (both 1990) build on The History of Sexuality's account of sexuality as discursively produced. Metahistory is Hayden White's, The Role of the Reader Eco's, and Sexual Politics (1970) Millett's.

Laclau and Mouffe's Hegemony and Socialist Strategy (1985) is the founding post-Marxist text.

Althusser was a French structuralist Marxist.

Confessions (1821), Suspiria de Profundis (1845) and Autobiographic Sketches (1853) are De Quincey's. The French Revolution is Carlyle's and Hudibras Butler's.

Hoggart's The Uses of Literacy (1957) and Williams's Culture and Society (1958) — 'there are in fact no masses; there are only ways of seeing people as masses' — took working-class culture seriously.

Eagleton's Criticism and Ideology (1976) and Benjamin's Illuminations (ed. Arendt, 1968) are correct. Culture and Society is Williams's, the Very Short Introduction is Culler's, and The Implied Reader is Iser's.

Psychoanalysis (Freud, 1899–1900) → New Criticism (1930s–40s) → Structuralism (in criticism, 1950s–60s) → Orientalism (Said, 1978) → Ecocriticism (1990s, ASLE 1992; Glotfelty and Fromm 1996).

The geographer Nigel Thrift ('The Rise of Soft Capitalism', 1997; Knowing Capitalism, 2005) used it for a knowledge- and affect-driven capitalism of management theory and the 'new economy'.

Dollimore and Sinfield (1985), the founding volume of British cultural materialism.

The Making of the English Working Class (1963) is E. P. Thompson's.

Per the key, Marxism (ideology, power) and reader-response theory (the reader's historicity). Greenblatt's chief debts are to Foucault and Geertz.

Note: Key doubtful: hermeneutics (option 3) has an equally strong claim.

Feminist and queer theory (Butler, Fausto-Sterling, Haraway) treats binary sex as a constructed lens, and notes that most reproduction — cellular, technological, cultural — is not sexual.

Hudibras (1663–78), a mock-heroic on the Presbyterian knight Sir Hudibras and his squire Ralpho, satirises Puritan zeal and hypocrisy.

'The Death of the Author' (1967), and Benjamin's 'The Storyteller' (1936): a story 'contains, openly or covertly, something useful' — counsel.

Fanon, Black Skin, White Masks (1952), ch. 5, 'The Fact of Blackness' ('Look, a Negro!').

Barry's Beginning Theory lists these premises. Postcolonial criticism is oppositional, concerned with power and resistance, not 'peaceful co-existence'.

Showalter's gynocriticism studies women as writers (Spacks 1975, Moers 1976, Gilbert and Gubar 1979). Ellmann (1968) and Millett (1970) belong to the 'feminist critique' of male texts.