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imply reversing the binaries does not suffice.”Its complexity exceeds this binary structure of representation. At different places, times, in relation to different questions, the boundaries are re-sited” (129). He suggests that the only way to reexamine this stereotyping is to deconstruct it from within, that is, highlighting the internal differences and contingent positions, and reinventing the subject in new ways.

Against the old view of identity as “a stable core of the self”, Hall urges to think of identity as an open-ended process of identification. In this sense, identity is not a fixed and permanent entity existing continuously through time but an always unfinished suturing together of fragments. According to Hall, identity is never a neat singular whole, but always plural, always fluid, more ‘bothland’ than either/or, and therefore there is no authentic core, no stable point of origin that will guarantee the rightness or wrongness of any decision (The Question 287).

In ‘Introduction: who needs “identity”?’ Hall writes about the need for discussing identity as identification and identification as a process of articulation, a suturing. He defines identity as never unified, and, increasingly fragmented and fractured process which is constructed through difference and in relation to Other. He believes that identity is produced in specific discursive formations and practices by “specific enunciative strategies” (14). Hall also defines identity as a meeting point between the discourses and practices which attempt to interpellate the individual as the social subject of particular discourses on the one hand, and the process which produces subjectivities – the process that construct us as subjects which can be spoken- on the other hand. Identities are thus temporary attachment to the subject positions which discursive practices construct for us (17).

The notion that an effective suturing of the subject to a subject-position requires, not only that the subject is hailed, but that the subject invests in the position, means that suturing has to be thought of as an articulation, rather than a one-sided process. As a matter of fact, Hall redefines the subject through replacing interpellation by articulation. Whereas Althusserean interpellation is a concept that describes how ideology works by making subjects feel they are free to choose while actually choosing on their behalf, articulation refers to reproducing of the subject in new ways. Consequently, the articulation of the subject through occupying subject positions means to detach the subject from its fixed inscriptions and to produce the subject again. Hall calls this “the rearticulating of the relationship between subject and discursive practice” (Questions 142). Doing so places emphasis on what Hall terms “creative and historical agency’- the power of the people to express and determine their own feelings and actions.

Hall has referred to Russian Marxist linguist Valentine Volosinov’s “Marxism and the Philosophy of Language” as a key text in the development of the CCCS’s thinking on ideology and culture (Notes 236). Multi-accentuality is used by Volosinov to refer to the way i本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。