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“This new edition of one of the masterworks of twentieth-century anthropology is more than welcome…enduringly significant insights.”—Marilyn Strathern, emerita, University of Cambridge In the field of anthropology, few books manage to maintain both historical value and contemporary relevance. Roy Wagner's The Invention of Culture, originally published in 1975, is one that does. Wagner breaks new ground by arguing that culture arises from the dialectic between the individual and the social world. Rooting his analysis in the relationships between invention and convention, innovation and control, and meaning and context, he builds a theory that insists on the importance of creativity, placing people-as-inventors at the heart of the process that creates culture. In an elegant twist, he also shows that this very process ultimately produces the discipline of anthropology itself. Tim Ingold’s foreword to the new edition captures the exhilaration of Wagner’s book while showing how the reader can journey through it and arrive safely—though transformed—on the other side.
Contemporary society has seen an unprecedented rise in both the demand and the desire to be creative, to bring something new into the world. Once the reserve of artistic subcultures, creativity has now become a universal model for culture and an imperative in many parts of society. In this new book, cultural sociologist Andreas Reckwitz investigates how the ideal of creativity has grown into a major social force, from the art of the avant-garde and postmodernism to the ‘creative industries’ and the innovation economy, the psychology of creativity and self-growth, the media representation of creative stars, and the urban design of ‘creative cities’. Where creativity is often assumed to be a force for good, Reckwitz looks critically at how this imperative has developed from the 1970s to the present day. Though we may well perceive creativity as the realization of some natural and innate potential within us, it has rather to be understood within the structures of a very specific culture of the new in late modern society. The Invention of Creativity is a bold and refreshing counter to conventional wisdom that shows how our age is defined by radical and restrictive processes of social aestheticization. It will be of great interest to those working in a variety of disciplines, from cultural and social theory to art history and aesthetics.
From language to culture to cultural collision: the story of how humans invented history, from the Stone Age to the Virtual Age Traveling across millennia, weaving the experiences and world views of cultures both extinct and extant, The Invention of Yesterday shows that the engine of history is not so much heroic (battles won), geographic (farmers thrive), or anthropogenic (humans change the planet) as it is narrative. Many thousands of years ago, when we existed only as countless small autonomous bands of hunter-gatherers widely distributed through the wilderness, we began inventing stories--to organize for survival, to find purpose and meaning, to explain the unfathomable. Ultimately these became the basis for empires, civilizations, and cultures. And when various narratives began to collide and overlap, the encounters produced everything from confusion, chaos, and war to cultural efflorescence, religious awakenings, and intellectual breakthroughs. Through vivid stories studded with insights, Tamim Ansary illuminates the world-historical consequences of the unique human capacity to invent and communicate abstract ideas. In doing so, he also explains our ever-more-intertwined present: the narratives now shaping us, the reasons we still battle one another, and the future we may yet create.
The rise of heterosexual culture and the resistance it met from feudal lords, church fathers, and the medical profession. Heterosexuality is celebrated—in film and television, in pop songs and opera, in literature and on greeting cards—and at the same time taken for granted. It is the cultural and sexual norm by default. And yet, as Louis-Georges Tin shows in The Invention of Heterosexual Culture, in premodern Europe heterosexuality was perceived as an alternative culture. The practice of heterosexuality may have been standard, but the symbolic primacy of the heterosexual couple was not. Tin maps the emergence of heterosexual culture in Western Europe and the significant resistance to it from feudal lords, church fathers, and the medical profession. Tin writes that before the phenomenon of "courtly love" in the early twelfth century, the man-woman pairing had not been deemed a subject worthy of more than passing interest. As heterosexuality became a recurrent theme in art and literature, the nobility came to view it as a disruption of the feudal chivalric ethos of virility and male bonding. If feudal lords objected to the "hetero" in heterosexuality and what they saw as the associated dangers of weakness and effeminacy, the church took issue with the “sexuality,” which threatened the Christian ethos of renunciation and divine love. Finally, the medical profession cast heterosexuality as pathology, warning of an epidemic of “lovesickness.” Noting that the discourse of heterosexuality does not belong to heterosexuals alone, Tin offers a groundbreaking history that reasserts the cultural identity of heterosexuality.
In this long-awaited sequel to The Invention of Culture, Roy Wagner tackles the logic and motives that underlie cultural invention. Could there be a single, logical factor that makes the invention of the distinction between self and other possible, much as specific human genes allow for language? Wagner explores what he calls "the reciprocity of perspectives" through a journey between Euro-American bodies of knowledge and his in-depth knowledge of Melanesian modes of thought. This logic grounds variants of the subject/object transformation, as Wagner works through examples such as the figure-ground reversal in Gestalt psychology, Lacan's theory of the mirror-stage formation of the Ego, and even the self-recursive structure of the aphorism and the joke. Juxtaposing Wittgenstein's and Leibniz's philosophy with Melanesian social logic, Wagner explores the cosmological dimensions of the ways in which different societies develop models of self and the subject/object distinction. This work was published by Saint Philip Street Press pursuant to a Creative Commons license permitting commercial use. All rights not granted by the work's license are retained by the author or authors.
This book explores examples of this process of invention and addresses the complex interaction of past and present in a fascinating study of ritual and symbolism.
Combining the perspectives of 18 international scholars from Europe and the United States with a critical discussion of the role of culture in international relations, this volume introduces recent trends in the study of Culture and International History. It systematically explores the cultural dimension of international history, mapping existing approaches and conceptual lenses for the study of cultural factors and thus hopes to sharpen the awareness for the cultural approach to international history among both American and non-American scholars. The first part provides a methodological introduction, explores the cultural underpinnings of foreign policy, and the role of culture in international affairs by reviewing the historiography and examining the meaning of the word culture in the context of foreign relations. In the second part, contributors analyze culture as a tool of foreign policy. They demonstrate how culture was instrumentalized for diplomatic goals and purposes in different historical periods and world regions. The essays in the third part expand the state-centered view and retrace informal cultural relations among nations and peoples. This exploration of non-state cultural interaction focuses on the role of science, art, religion, and tourism. The fourth part collects the findings and arguments of part one, two, and three to define a roadmap for further scholarly inquiry. A group of" commentators" survey the preceding essays, place them into a larger research context, and address the question "Where do we go from here?" The last and fifth part presents a selection of primary sources along with individual comments highlighting a new genre of resources scholars interested in culture and international relations can consult.
This important new work by Roy Wagner is about the autonomy of symbols and their role in creating culture. Its argument, anticipated in the author's previous book, The Invention of Culture, is at once symbolic, philosophical, and evolutionary: meaning is a form of perception to which human beings are physically and mentally adapted. Using examples from his many years of research among the Daribi people of New Guinea as well as from Western culture, Wagner approaches the question of the creation of meaning by examining the nonreferential qualities of symbols—such as their aesthetic and formal properties—that enable symbols to stand for themselves.
"Larry Shiner challenges our conventional understandings of art and asks us to reconsider its history entirely, arguing that the category of ine art is a modern invention - and that the lines drawn between art and craft emerged only as the result of key European social transformations during the long eighteenth century"--Publisher's description.
"We have, at long last, a real historian with real historical skills and no intra-professional ax to grind. . . . All these pieces show the virtues one finds missing in . . . nearly all of anthropological history work but [Stocking's]: extensive and critical use of archival sources, tracing of real rather than merely plausible intellectual connections, and contextualization of ideas and movements in terms of broader social and cultural currents. Stocking writes very clearly; attacks important topics—race and evolution, the influence of scientism, the interaction between anthropology and other disciplines; and is methodologically very sophisticated. Though his main theme is the development of racialism and of opposition to it, his book bears on a range of issues very much alive in anthropology. . . . I would think no apprentice anthropologist ought to be pronounced a journeyman until he or she has absorbed what Stocking has to say."—Clifford Geertz, The Institute for Advanced Study, Princeton