Studies in British and American Culture September 1, 2016 What is Culture? Studies in British and American Culture September 1, 2016

Matthew Arnold, Culture and Anarchy(1869) Culture is then properly described not as having its origin in curiosity, but as having its origin in the love of perfection: it is a study of perfection. It moves by the force not merely or primarily of the scientific passion for pure knowledge but also of the moral and social passion for doing good. If culture is a study of perfection, and of harmonious perfection, general perfection, and perfection which consists in becoming something rather than in having something, in an inward condition of the mind and spirit, not in an outward set of circumstances, -it is clear that culture ... has a very important function to fulfill for mankind. Culture as “best that has been thought and known” Matthew Arnold (24 December 1822 – 15 April 1888) was an English poet and cultural critic who was appointed the professor of poetry at Oxford in 1857. He was a person who believed in the power of culture, particularly the power of literature. His Culture and Anarchy spells out one of two major theories of culture to emerge around 1870. His theory defines culture in idealist terms, as something as something to strive for, and in this it helped to shape twentieth-century thinking about the value of the humanities in higher education. Arnold’s idea of culture is useful to us because it contains his humanist belief not only the centurality of literature in culture, but also in the power of literature, the power of nurturing morality in people’s mind, more moral betterment of man. Such a view does support the humanist belief that studying literature will make men morally good, which is the primary condition for the development of human civilization.

Raymond Williams, the definition of culture in his Keywords(1976)   a general process of intellectual, spiritual and aesthetic development: Bildung in German, a romantic idea of growing one’s “self”   a particular way of life, whether of a people, a period, a group of humanity in general: an anthropological perspective.   the works and practices of intellectual and especially artistic activity: the work of art Williams is one of the most respected literary critic in Britain in the 20th c, but also known as one of the founders in the theory of Cultural Studies. Williams defined the cultural studies in his ‘The Future of Cultural Studies’(1986) as an effort to understand the relation between an intellectual or artistic project and its social formation. It means that the cultural studies tries to understand an intellectual or artistic project (larger than just “literature”) with special attention to its social formation, or its social context. So Reading literary works with a perspective of cultural studies may mean that reading them paying a particular focus on its social background or in relation with other social phenomenon contemporaneous with them.

Williams’s elaboration of the meaning of culture 1 a ‘social’ definition of culture, in which culture is a description of a particular way of life, which expresses certain meanings and values not only in art and learning but also in institutions and ordinary behaviour. The analysis of culture, from such a definition, is the clarification of the meanings and values implicit and explicit in a particular way of life, a particular culture.

Williams’s elaboration of the meaning of culture 2 Culture is ordinary: that is the first fact. Every human society has its own shape, its own purposes, its own meanings. Every human society expresses these, in institutions, and in arts and learning. The making of a society is the finding of common meanings and directions, and its growth is an active debate and amendment under the pressures of experience, contact and discovery, writing themselves into the land. (Williams, “Culture is ordinary,” 1958，reprinted in Studying Culture: An Introductory Reader edited by A. Gray and J. McGuigan, pp. 5-6)

Edward Said’s “Culture and Imperialism” The main battle in imperialism is over land, of course; but when it came to who owned the land, who had the right to settle and work on it, who kept it going, who won it back, and who now plans its future - these issues were reflected, contested, and even for a time decided in narrative. As one critic has suggested, nations themselves are narrations. The power to narrate, or to block other narratives from forming and emerging, is very important to culture and imperialism, and constitutes one of the main connections between them. Most important, the grand narratives of emancipation and enlightenment mobilized people in the colonial world to rise up and throw off imperial subjection;

“Culture and Imperialism” continued in the process, many Europeans and Americans were also stirred by these stories and their protagonists, and they too fought for new narratives of equality and human commuity…Arnold believed that culture palliates, if it does not altogether neutralize, the ravages of a modern, aggressive, mercantile, and brutalizing urban existence. You read Dante or Shakespeare in order to keep up with the best that was thought and known, and also to see yourself, your people, society, and tradition in their best lights. In time, culture comes to be associated, often aggressively, with the nation or state; this differentiates ‘us’ from ‘them’, almost with some degree of xenophobia. (1993, 157-158) This is an alternative idea of culture. Said, who a Palestinian American literary theorist and public intellectual who helped found the critical-theory field of postcolonialism, criticized Arnold that his idea of culture was elitist, and orientalism, a view imbued with prejudice against the culture other than the European.