Friday, July 18, 2008


Hegemony theory has become the ubiquitous common sense of cultural studies. This first chapter is a critique of both by means of an examination of their shared populism. After defining and historicizing the field, I embark on a close reading of the Argentine theorist Ernesto Laclau, whose version of hegemony theory is the most fully developed and influential for cultural studies. Laclau’s definition of hegemony is embedded in a series of reflections on populism, especially in his earliest book, Politics and Ideology in Marxist Theory, and in his latest, On Populist Reason. I trace the development of Laclau’s theory, showing how from the start it simply mimics the logic of populism. Laclau sets out to differentiate between a left populism and a populism of the right, a distinction that would be essential for cultural studies to make good on its political pretensions, but ultimately he fails to establish such a difference, even to his own satisfaction. I then move to the relationship between populism and the state, and show, again through a reading of Laclau, how hegemony theory and cultural studies alike repeat the populist sleight of hand in which a purported anti-institutionalism in fact enables the state apparently to disappear. Hegemony stands in for politics, and screens off the ways in which states anchor social order through habituation, under the cover of a fictional social contract. Throughout, in counterpoint, I offer an alternative account of the Argentine Peronism from which Laclau’s theory stems.

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