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This explains why Frankfurt School theories of culture are generally viewed as allowing too little space for individual agency and subjectivity. Femininity, for example, is not theorised other than as a negation or inversion of masculinity – again demonstrating how rational dualisms lead to essentialisation of the other. Jessica Benjamin comments: The idea of rationalization forms a bridge between intellectual history and the history of social and economic relations. It describes the essence of modern social practice and thought.

Willis defends these attitudes by claiming they are preferable to ‘bloodless humanism’: the rockers’ sexism and racism is more honest than an intellectually correct but abstract worldview (pp. 34–5). Willis relates the bikers’ lifestyle to their preferred music – 1950s and 1960s rock and roll – by the concept of homology: ‘the loud, strident tones of the music symbolically held and generated all the important values – movement, noise, confidence’ – fast, ‘driving’ rock and roll simulates the adrenalin rush one gets from rapid acceleration (1978, p.

Many of the customary forms of homosocial interaction within New Zealand society – work, sport – do not allow participants to express feelings or be responsible for them. Instead they tend to require acting out certain socially accepted ideas of masculinity, which are not necessarily in the best long-term interests of participants. The group never meets with a set agenda. Its primary purpose is not intellectual – there is no required reading. There are few set rules on behaviour, although members are expected to turn up on time and stay for the duration (usually about two and a half hours), not to consume drugs or alcohol during that time, and not to discuss what occurs there outside the group.

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