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Many Japanese people consider themselves to be part of an essentially unchanging and isolated ethnic unit in which the biological, linguistic, and cultural aspects of Japanese identity overlap almost completely with each other. In its examination of the processes of ethnogenesis (the formation of ethnic groups) in the Japanese Islands, Ruins of Identity offers an approach to ethnicity that differs fundamentally from that found in most Japanese scholarship and popular discourse. Following an extensive discussion of previous theories on the formation of Japanese language, race, and culture and the nationalistic ideologies that have affected research in these topics, Mark Hudson presents a model of a core Japanese population based on the dual origin hypothesis currently favored by physical anthropologists. According to this model, the Jomon population, which was present in Japan by at least the end of the Pleistocene, was followed by agriculturalists from the Korean peninsula during the Yayoi period (ca. 400 BC to AD 300). Hudson analyzes further evidence of migrations and agricultural colonization in an impressive summary of recent cranial, dental, and genetic studies and in a careful examination of the linguistic and archaeological records. The final sections of the book explore the cultural construction of Japanese ethnicity. Cultural aspects of ethnicity do not emerge pristine and fully formed but are the result of cumulative negotiation. Ethnic identity is continually recreated through interaction within and without the society concerned. Such a view necessitates an approach to culture change that takes into account complex interactions with a larger system. Accordingly, Hudson considers post-Yayoi ethnogenesis in Japan within the East Asian world system, examining the role of interaction between core and periphery in the formation of new ethnic identities, such as the Ainu. He argues that the defining elements of the Ainu period and culture (ca. AD 1200) can be linked directly to a dramatic expansion in Japanese trade goods flowing north as Hokkaido became increasingly exploited by core regions to the south. Highly original and at times controversial, Ruins of Identity will be essential reading for students and scholars in Japanese studies and will be of interest to anthropologists and historians working on ethnicity in other parts of the world. Text adopted at University ofChicago
Many Japanese people consider themselves to be part of an essentially unchanging and isolated ethnic unit in which the biological, linguistic, and cultural aspects of Japanese identity overlap almost completely with each other. In its examination of the processes of ethnogenesis (the formation of ethnic groups) in the Japanese Islands, Ruins of Identity offers an approach to ethnicity that differs fundamentally from that found in most Japanese scholarship and popular discourse. Following an extensive discussion of previous theories on the formation of Japanese language, race, and culture and the nationalistic ideologies that have affected research in these topics, Mark Hudson presents a model of a core Japanese population based on the dual origin hypothesis currently favored by physical anthropologists. According to this model, the Jomon population, which was present in Japan by at least the end of the Pleistocene, was followed by agriculturalists from the Korean peninsula during the Yayoi period (ca. 400 BC to AD 300). Hudson analyzes further evidence of migrations and agricultural colonization in an impressive summary of recent cranial, dental, and genetic studies and in a careful examination of the linguistic and archaeological records. The final sections of the book explore the cultural construction of Japanese ethnicity. Cultural aspects of ethnicity do not emerge pristine and fully formed but are the result of cumulative negotiation. Ethnic identity is continually recreated through interaction within and without the society concerned. Such a view necessitates an approach to culture change that takes into account complex interactions with a larger system. Accordingly, Hudson considers post-Yayoi ethnogenesis in Japan within the East Asian world system, examining the role of interaction between core and periphery in the formation of new ethnic identities, such as the Ainu. He argues that the defining elements of the Ainu period and culture (ca. AD 1200) can be linked directly to a dramatic expansion in Japanese trade goods flowing north as Hokkaido became increasingly exploited by core regions to the south. Highly original and at times controversial, Ruins of Identity will be essential reading for students and scholars in Japanese studies and will be of interest to anthropologists and historians working on ethnicity in other parts of the world. Text adopted at University ofChicago
As contemporary Native Americans assert the legacy of their ancestors, there is increasing debate among archaeologists over the methods and theories used to reconstruct prehistoric identity and the movement of social groups. This is especially problematic with respect to the emergence of southwestern tribes, which involved shifting populations and identities over the course of more than a thousand years. Wesley Bernardini now draws on an unconventional source, Hopi traditional knowledge, to show how hypotheses that are developed from oral tradition can stimulate new and productive ways to think about the archaeological record. Focusing on insights that oral tradition has to offer about general processes of prehistoric migration and identity formation, he describes how each Hopi clan acquired its particular identity from the experiences it accumulated on its unique migration pathway. This pattern of “serial migration” by small social groups often saw the formation of villages by clans that briefly came together and then moved off again independently, producing considerable social diversity both within and among villages. Using Anderson Mesa and Homol’ovi as case studies, Bernardini presents architectural and demographic data suggesting that the fourteenth century occupation of these regions was characterized by population flux and diversity consistent with the serial migration model. He offers an analysis of rock art motifs—focusing on those used as clan symbols—to evaluate the diversity of group identities, then presents a compositional analysis of Jeddito Yellow Ware pottery to evaluate the diversity of these groups’ eventual migration destinations. Evidence supporting serial migration greatly complicates existing notions of links between ancient and modern social groups, with important implications for the implementation of the Native American Graves Protection and Repatriation Act. Bernardini’s work clearly demonstrates that studies of cultural affiliation must take into account the fluid nature of population movements and identity in the prehistoric landscape. It takes a decisive step toward better understanding the major demographic change that occurred on the Colorado Plateau from 1275 to 1400 and presents a strategy for improving the reconstruction of cultural identity in the past.
Volume Three offers 1643 annotated records on publications regarding the art and archaeology of South Asia, Central Asia and Tibet selected from the ABIA Index database at www.abia.net which were published between 2002 and 2007.
The editors and contributors to this volume focus on the inherent political nature of archaeology and its impact on the practice of the discipline. Pointing to the discipline’s history of advancing imperialist, colonialist, and racist objectives, they insist that archaeology must rethink its muted professional stance and become more overtly active agents of change. The discipline is not about an abstract “archaeological record” but about living individuals and communities, whose lives and heritage suffer from the abuse of power relationships with states and their agents. Only by recognizing this power disparity, and adopting a political ethic for the discipline, can archaeology justify its activities. Chapters range from a critique of traditional ethical codes, to examinations of the capitalist motivations and structures within the discipline, to calls for an engaged, emancipatory archaeology that improves the lives of the people with whom archaeologists work. A direct challenge to the discipline, this volume will provoke discussion, disagreement, and inspiration for many in the field.
Crosses conventional theoretical, temporal, and geographical boundaries to show how the Ndau of southeast Africa actively shaped their own identity over a four-hundred-year period.
Communicating archaeological heritage at the institutional level reflects on the current status of archeology, and a lack of communication between archaeologists and the general public only serves to widen the gap of understanding. As holders of this specific scientific expertise, effective openness and communication is essential to understanding how a durable future can be built through comprehension of the past and the importance of heritage sites and collections. Developing Effective Communication Skills in Archaeology is an essential research publication that examines archeology as a method for present researchers to interact and communicate with the past, and as a methods for identifying the overall trends in the needs of humanity as a whole. Presenting a vast range of topics such as digital transformation, artificial intelligence, and heritage awareness, this book is essential for archaeologists, journalists, heritage managers, sociologists, educators, anthropologists, museum curators, historians, communication specialists, industry professionals, researchers, academicians, and students.
Once the manufacturing powerhouse of the nation, Detroit has become emblematic of failing cities everywhere—the paradigmatic city of ruins—and the epicenter of an explosive growth in images of urban decay. In Beautiful Terrible Ruins, art historian Dora Apel explores a wide array of these images, ranging from photography, advertising, and television, to documentaries, video games, and zombie and disaster films. Apel shows how Detroit has become pivotal to an expanding network of ruin imagery, imagery ultimately driven by a pervasive and growing cultural pessimism, a loss of faith in progress, and a deepening fear that worse times are coming. The images of Detroit’s decay speak to the overarching anxieties of our era: increasing poverty, declining wages and social services, inadequate health care, unemployment, homelessness, and ecological disaster—in short, the failure of capitalism. Apel reveals how, through the aesthetic distancing of representation, the haunted beauty and fascination of ruin imagery, embodied by Detroit’s abandoned downtown skyscrapers, empty urban spaces, decaying factories, and derelict neighborhoods help us to cope with our fears. But Apel warns that these images, while pleasurable, have little explanatory power, lulling us into seeing Detroit’s deterioration as either inevitable or the city’s own fault, and absolving the real agents of decline—corporate disinvestment and globalization. Beautiful Terrible Ruins helps us understand the ways that the pleasure and the horror of urban decay hold us in thrall.