Mock 14 – Marxist, Feminist, Psychoanalytic & Other Theories (Part 4)

Marx and Engels called their theory 'scientific socialism'. R states the Zhdanov–Stalin line on art (1934). Both are true, but the aesthetic doctrine does not explain the claim to science.

Note: Some keys give option 1.

Crenshaw (1989, 1991) showed how race and gender discrimination overlap for Black women. The term now frames racial justice, identity politics and analyses of interlocking power.

Yuval-Davis (1997); Dover (1978); Belsey (1985); Du Bois (1903), the source of 'double consciousness'.

Showalter's A Literature of Their Own: British Women Novelists from Brontë to Lessing (1977).

Feminine (1840–80, imitation), Feminist (1880–1920, protest) and Female (1920 onward, self-discovery).

A Room of One's Own (1929) → Thinking About Women (1968) → Sexual Politics (1970) → The Female Imagination (1975) → A World of Difference (1987).

McLuhan, Understanding Media: The Extensions of Man (1964).

Althusser, 'Ideology and Ideological State Apparatuses' (1970).

Gramsci's phrase for Marxism in the Prison Notebooks, partly to evade the censor.

The Crystal World (1966): a cosmic process crystallises an African jungle and its inhabitants.

In The Wretched of the Earth (1961) Fanon writes that in the colonies 'the cause is the consequence; you are rich because you are white', so Marxist analysis must be 'slightly stretched'. He insists on violence and on the peasantry and lumpenproletariat.

Note: Option 3 also echoes 'The Pitfalls of National Consciousness'; the key gives option 2.

Per the key.

Note: Key doubtful: How to Read Donald Duck (1971) centrally analyses the infantilisation of 'natives' as noble-savage children.

D'Eaubonne, Le Féminisme ou la mort (1974).

Woolf (1923–24) sets the Edwardian 'materialists' (Bennett, Wells, Galsworthy) against the Georgians (Forster, Lawrence, Joyce, Eliot): 'on or about December 1910 human character changed'.

Orwell (1947), answering Tolstoy's attack on Shakespeare.

Hirsch's essay (in What Is Literature?, ed. Paul Hernadi, 1978).

Literary Theory (1983) and Criticism and Ideology (1976) treat 'literature' as an ideological institution that helps reproduce class society. Eagleton notes that English studies rose as a substitute religion, but he does not endorse that role.

Per the key. Greenblatt's Shakespearean Negotiations (1988) traces the 'circulation of social energy' between texts and institutions, especially at moments of crisis.

Note: Some keys give option 2 (circulation and production).

New Historicism rejects progressive, teleological history and is suspicious of totalising master narratives, preferring local, anecdotal 'thick description'.

Para leer al Pato Donald (Chile, 1971) shows Third World natives drawn as childlike 'noble savages', happy to trade their treasures for trinkets.

Appadurai (1996); Urry (1990); Said (1993); James (1938), on the Haitian Revolution.

The Feminine Mystique (1963) → Sexual Politics (1970) → This Bridge Called My Back (1981) → Gender Trouble (1990).

Hall, adapting Marx, describes a circuit of 'production, circulation, distribution/consumption, reproduction'.

Wilde's dialogue (1889), in which Vivian argues that 'Life imitates Art far more than Art imitates Life'.

Écriture féminine: Cixous ('The Laugh of the Medusa', 1975) and Irigaray (parler-femme, This Sex Which Is Not One).