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A selection of papers focusing on a contextual assessment of Native material culture research plus commentary on the current state of such studies and identification of possible future trends.
Things travel around the globe: they are shipped as mass consumer goods, or transported as souvenirs or gifts. There are infinite ways for things to be mobile, not only in the era of globalisation but since the beginning of time, as the earliest traces of long distance trading show. This book investigates the mobility of things from archaeological and anthropological perspectives. Material Objects are characterised by temporal continuity, embodying a prior existence with lingering effects. Yet the material continuity disguises the transformations they may undergo, which only become evident upon closer examination. Objects are in perpetual flux, leaving visible traces of their age, usage, and previous life. While travelling through time, objects also circulate through space, and their spatial mobility alters their meaning and use with respect to new cultural horizons. As objects transform through time and space, so does the value attributed to them. Mapping out itineraries of value in the realm of the material, allows us to grasp the nature of a given social formation through the shape and meaning taken on by its valued 'stuff'. It also provides insights into the nature of materiality, through the value ascribed to objects at a given point in time and space. This edited volume brings together studies of material culture, materiality and value, with regard to the mobility of objects, with the aim of tracing the ways in which societies constitute their valued objects and how the realm of the material reflects upon society.
All across the humanities fields there is a new interest in materials and materiality. This is the first book to capture and study the “material turn” in the humanities from all its varied perspectives. Cultural Histories of the Material World brings together top scholars from all these different fields—from Art History, Anthropology, Archaeology, Classics, Folklore, History, History of Science, Literature, Philosophy—to offer their vision of what cultural history of the material world looks like and attempt to show how attention to materiality can contribute to a more precise historical understanding of specific times, places, ways, and means. The result is a spectacular kaleidoscope of future possibilities and new perspectives.
Written by an international team of experts, the Handbook makes accessible a full range of theoretical and applied approaches to the study of material culture, and the place of materiality in social theory, presenting current thinking about material culture from the fields of archaeology, anthropology, geography, and science and technology studies.
There are many reasons to be curious about the way people learn, and the past several decades have seen an explosion of research that has important implications for individual learning, schooling, workforce training, and policy. In 2000, How People Learn: Brain, Mind, Experience, and School: Expanded Edition was published and its influence has been wide and deep. The report summarized insights on the nature of learning in school-aged children; described principles for the design of effective learning environments; and provided examples of how that could be implemented in the classroom. Since then, researchers have continued to investigate the nature of learning and have generated new findings related to the neurological processes involved in learning, individual and cultural variability related to learning, and educational technologies. In addition to expanding scientific understanding of the mechanisms of learning and how the brain adapts throughout the lifespan, there have been important discoveries about influences on learning, particularly sociocultural factors and the structure of learning environments. How People Learn II: Learners, Contexts, and Cultures provides a much-needed update incorporating insights gained from this research over the past decade. The book expands on the foundation laid out in the 2000 report and takes an in-depth look at the constellation of influences that affect individual learning. How People Learn II will become an indispensable resource to understand learning throughout the lifespan for educators of students and adults.
The apparently simple notion that it is contextualization and invocation of context that give form to our interpretations raises important questions about context definition. Moreover, different disciplines involved in the elucidation and interpretation of meanings construe context indifferent ways. How do these ways differ? And what analytical strategies are adopted in order to suggest that the relevant context is "self-evident"? The notion of context has received less attention than is due such a central, key concept in social anthropology, as well as in other related disciplines. This collection of contributions from a group of leading social anthropologists and anthropological linguists addresses the question of how the idea of context is constructed, invoked, and deployed in the interpretations put forward by social anthropologists. The ethnographic focus embraces peoples from regions such as Bali, Europe, Malawi, and Zaire. Primarily theoretical in its aims, the work also draws on expertise from anthropological linguistics and philosophy in order to set the issue as much in a comparative disciplinary perspective as in a comparative cross-cultural one. R.M. Dilley is Senior Lecturer in Social Anthropology at the University of St Andrews.
Integrating Critical and Contextual Studies in Art and Design examines the relationship between two aspects of art education that appear at times inseparable or even indistinguishable, and at others isolated and in conflict: Critical and Contextual Studies (CCS) and studio practice. Underpinned by international contexts, this book is rooted in British art and design education and draws upon contemporary case studies of teaching and learning in post-compulsory settings in order to analyse and illustrate identities and practices of CCS and its integration. The chapters in this book are divided into three sections that build on one another: ‘Discourse and debate’; ‘Models, types and tensions’; and ‘Proposals and recommendations’. Key issues include: knowledge hierarchies and subject histories and identities; constructions of ‘theory’ and the symbiotic relationship between theory and practice; models and practices of CCS within current post-compulsory British art and design education; the reification of ubiquitous terms in the fields of art and design and of education: intuition and integration; approaches to curriculum integration, including design and management; and suggestions for integrating CCS in art and design courses, including implications for pedagogy and assessment. Integrating Critical and Contextual Studies in Art and Design offers a comprehensive analysis of the current drive towards integration within art education, and elucidates what we understand by the theory and practice of integration. It explores the history, theory, teaching and student experience of CCS, and will be of interest to lecturers, teachers and pedagogues involved in art and design as well as researchers and students of art education.
An examination of the varied uses of local flora by the Saskatchewan Woods Cree; for example, in medicine, food, and construction. The results are subsequently compared with similar information pertaining to the Chippewa, Mistassini Cree, Attikamek, Alberta Cree, and Slave.
An archival and ethnographic account of Coast Tsimshian feast traditions with emphasis on their role as forms of discourse shaped by idiosyncratic textual conventions.
An ethnographic and documentary study of the subsistence-settlement patterns and social organization of the Red Earth Cree of east central Saskatchewan with particular emphasis upon a “deme” (discrete intermarriage arrangement) they shared with the Shoal Lake Cree. The author argues that demes are characteristic of hunter-gatherers but that environment, the events of the contact period, and modern government have disrupted its practice among Northern Algonkians.