Pub Date : 2021-11-22DOI: 10.1177/13591835211052465
Triin Jerlei
In the 1960s, tourism in the Soviet Union underwent radical changes. While previously the focus had been on showcasing the rapid modernization of the empire, this new type of tourism focused on introducing foreigners to the regional vernacular culture in the Soviet Union. As the number of tourists increased, the need for wider mass production of souvenirs emerged. This research focuses on the identity of souvenirs produced in Baltic states as a case study for identifying the existence and nature of regionalism within the Soviet system. This study found that within Baltic souvenir production, two separate types of identities manifested. Firstly, the use of national or vernacular symbols was allowed and even promoted throughout the Soviet Union. A famous slogan of the era was ‘Socialist in content, national in form’, which suggested that national form was suitable for conveying socialist ideals. These products were usually made of local materials and employed traditional national ornament. However, this research identified a secondary identity within the souvenirs manufactured in the Baltic countries, which was based on a shared ‘European past’. The symbol often chosen to convey it was the pre-Soviet Old Town, which was in all three states based on Western and Central European architectural traditions. This research suggests that this European identity validated through the use of Old Town as a recurring motif on souvenirs, distinguished Baltic states from the other regions of the Soviet Union. While most souvenirs manufactured in the Soviet Union emphasized the image of locals as the exotic ‘Other’, Baltic souvenirs inspired by Old Town conveyed the idea of familiarity to European tourists.
{"title":"My address is the Soviet Union – or is it? Baltic identity in souvenir production within the Soviet discourse","authors":"Triin Jerlei","doi":"10.1177/13591835211052465","DOIUrl":"https://doi.org/10.1177/13591835211052465","url":null,"abstract":"In the 1960s, tourism in the Soviet Union underwent radical changes. While previously the focus had been on showcasing the rapid modernization of the empire, this new type of tourism focused on introducing foreigners to the regional vernacular culture in the Soviet Union. As the number of tourists increased, the need for wider mass production of souvenirs emerged. This research focuses on the identity of souvenirs produced in Baltic states as a case study for identifying the existence and nature of regionalism within the Soviet system. This study found that within Baltic souvenir production, two separate types of identities manifested. Firstly, the use of national or vernacular symbols was allowed and even promoted throughout the Soviet Union. A famous slogan of the era was ‘Socialist in content, national in form’, which suggested that national form was suitable for conveying socialist ideals. These products were usually made of local materials and employed traditional national ornament. However, this research identified a secondary identity within the souvenirs manufactured in the Baltic countries, which was based on a shared ‘European past’. The symbol often chosen to convey it was the pre-Soviet Old Town, which was in all three states based on Western and Central European architectural traditions. This research suggests that this European identity validated through the use of Old Town as a recurring motif on souvenirs, distinguished Baltic states from the other regions of the Soviet Union. While most souvenirs manufactured in the Soviet Union emphasized the image of locals as the exotic ‘Other’, Baltic souvenirs inspired by Old Town conveyed the idea of familiarity to European tourists.","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"27 1","pages":"147 - 165"},"PeriodicalIF":0.9,"publicationDate":"2021-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43566729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-11DOI: 10.1177/13591835211055709
Pavel Mašek
On a sunny late morning in September 2019, just before a lunch break, Pan Vedoucí (Mr Headman) left the yard. Hynek and I decided to use this rare moment without being controlled to chill, chat, and stroll the yard. We spent a significant part of the time throwing stones at an old car window. While still chatting, we stopped at a car that seemed untouched by us, the breakers, yet was placed among metal bodies of dismantled cars, ready to be taken to a scrapyard. The car was heavily damaged as the result of a car accident. Nothing unusual, all the cars that we broke up at the yard were damaged; they were objects that were no longer ‘auto-mobile.’ However, this particular Kia was full of food, portable refrigerators, and beach accessories that suggested a family going to spend their vacation on the Croatian coast. I asked Hynek about the car, and he replied that no one wanted to break it up because it was pretty messy and stinky inside – the car was dirty. The only thing that had been taken from the car by the breakers was the most valuable part, the engine – the ‘heart’ (srdce) of the car. I realized later that humans had died in the car. It was not only sausages or schnitzels and their pungent odor that discouraged breakers from processing the Kia – although odors do have the power to contaminate, and therefore, might be vehicles of contagion (Miller, 1997: 66–79). It was primarily because someone had died inside it; traces of
{"title":"‘It's Only Us, Hyenas, Who Profit Out of It’: Wrecked Cars, Leaked Humans, and the Death of the Person-car","authors":"Pavel Mašek","doi":"10.1177/13591835211055709","DOIUrl":"https://doi.org/10.1177/13591835211055709","url":null,"abstract":"On a sunny late morning in September 2019, just before a lunch break, Pan Vedoucí (Mr Headman) left the yard. Hynek and I decided to use this rare moment without being controlled to chill, chat, and stroll the yard. We spent a significant part of the time throwing stones at an old car window. While still chatting, we stopped at a car that seemed untouched by us, the breakers, yet was placed among metal bodies of dismantled cars, ready to be taken to a scrapyard. The car was heavily damaged as the result of a car accident. Nothing unusual, all the cars that we broke up at the yard were damaged; they were objects that were no longer ‘auto-mobile.’ However, this particular Kia was full of food, portable refrigerators, and beach accessories that suggested a family going to spend their vacation on the Croatian coast. I asked Hynek about the car, and he replied that no one wanted to break it up because it was pretty messy and stinky inside – the car was dirty. The only thing that had been taken from the car by the breakers was the most valuable part, the engine – the ‘heart’ (srdce) of the car. I realized later that humans had died in the car. It was not only sausages or schnitzels and their pungent odor that discouraged breakers from processing the Kia – although odors do have the power to contaminate, and therefore, might be vehicles of contagion (Miller, 1997: 66–79). It was primarily because someone had died inside it; traces of","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"28 1","pages":"24 - 39"},"PeriodicalIF":0.9,"publicationDate":"2021-11-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45327040","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-08DOI: 10.1177/13591835211049042
D. Watson, J.. Reid
Reducing the risk of Sudden and Unexpected Death in Infancy (SUDI) is a priority for infant health care services across the globe. Medical knowledge of risk factors for SUDI are well understood and have been part of public health messaging in the UK since the 1990s. These include the ‘back to sleep’ campaign that focused on newborn sleep position, not over wrapping the infant and to avoid passive smoke. Whilst progress has been made in reducing SUDI deaths worldwide, there are some infants who remain at high risk. This article adopts a sociomaterial lens to address the potential for material-based interventions to support messages to be tailored in culturally appropriate ways that do not negate parenting knowledge and practices. We focus on the proliferation of the ‘baby box’ as an example of material appropriation and consider the risks and the potentials for this object as a participant in parenting practices.
{"title":"Material Appropriation for Infant Mortality Reduction: Troubling the discourse","authors":"D. Watson, J.. Reid","doi":"10.1177/13591835211049042","DOIUrl":"https://doi.org/10.1177/13591835211049042","url":null,"abstract":"Reducing the risk of Sudden and Unexpected Death in Infancy (SUDI) is a priority for infant health care services across the globe. Medical knowledge of risk factors for SUDI are well understood and have been part of public health messaging in the UK since the 1990s. These include the ‘back to sleep’ campaign that focused on newborn sleep position, not over wrapping the infant and to avoid passive smoke. Whilst progress has been made in reducing SUDI deaths worldwide, there are some infants who remain at high risk. This article adopts a sociomaterial lens to address the potential for material-based interventions to support messages to be tailored in culturally appropriate ways that do not negate parenting knowledge and practices. We focus on the proliferation of the ‘baby box’ as an example of material appropriation and consider the risks and the potentials for this object as a participant in parenting practices.","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"27 1","pages":"107 - 123"},"PeriodicalIF":0.9,"publicationDate":"2021-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47916123","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-29DOI: 10.1177/13591835211039779
G. Byng
The pax was an object intended both to symbolise and to enforce peace among Christian congregations in pre-modern Europe and so when a man named John Browne smashed one over the head of the parish clerk during one of the holiest services of the year in a church in southeast England something had evidently gone wrong. This article is dedicated to explaining not only why Browne reacted with such fury at precisely the moment when he was expected to do the opposite but also why the pax and the clerk were chosen as his victims. The pax's material and visual qualities are integral, and overlooked, parts of this story but it is only by relating them to its representational and institutional contexts that Browne's actions begin to make sense. By integrating the material and the semiotic in this way, this article posits a conceptual structure for explicating not only an important dimension of the relationship between materiality, representation and affectivity but also how such relationships can, indeed must, be historicised to particular objects, ideologies and institutions.
{"title":"Breaking the peace: Representation, affect and materiality in pre-modern England","authors":"G. Byng","doi":"10.1177/13591835211039779","DOIUrl":"https://doi.org/10.1177/13591835211039779","url":null,"abstract":"The pax was an object intended both to symbolise and to enforce peace among Christian congregations in pre-modern Europe and so when a man named John Browne smashed one over the head of the parish clerk during one of the holiest services of the year in a church in southeast England something had evidently gone wrong. This article is dedicated to explaining not only why Browne reacted with such fury at precisely the moment when he was expected to do the opposite but also why the pax and the clerk were chosen as his victims. The pax's material and visual qualities are integral, and overlooked, parts of this story but it is only by relating them to its representational and institutional contexts that Browne's actions begin to make sense. By integrating the material and the semiotic in this way, this article posits a conceptual structure for explicating not only an important dimension of the relationship between materiality, representation and affectivity but also how such relationships can, indeed must, be historicised to particular objects, ideologies and institutions.","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"26 1","pages":"472 - 492"},"PeriodicalIF":0.9,"publicationDate":"2021-10-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49029972","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-19DOI: 10.1177/13591835211042496
Evita Kalogiropoulou, Christina Ziota
This paper describes the cooking installations found inside a specific building, Building C, in the Late Neolithic site of Kleitos 1, their morphological and functional diversification, how they changed and evolved throughout time, and their spatial arrangements. Building C provided the stratigraphic information required by the authors to discern two distinct chronological phases, during which a significant change took place in the characteristics and organisation of the cooking facilities in the building. Building C underwent a transformation from a household unit during phase A to a medium-scale gathering place, capable of hosting a certain number of people, in Phase B. The identification of Building C as a medium-scale gathering place is based on the quantity and quality of its cooking facilities in comparison both to findings in other buildings on the site and to two well-explored Neolithic contexts of large-scale gatherings in Northern Greece, Makriyialos and Promachon-Topolniča. This is the first time a medium-scale gathering place has been recorded in Neolithic Greece. The aim of this paper is to highlight the importance of multi-scalar gatherings and the broader variability witnessed in social dynamics and site organisation in the Late Neolithic period of Northern Greece (late 6th to early 5th millennium cal BC).
{"title":"Exploring commensality, household and solidarity. Evidence of a medium-scale community gathering place in Neolithic Kleitos 1, north-western Greece","authors":"Evita Kalogiropoulou, Christina Ziota","doi":"10.1177/13591835211042496","DOIUrl":"https://doi.org/10.1177/13591835211042496","url":null,"abstract":"This paper describes the cooking installations found inside a specific building, Building C, in the Late Neolithic site of Kleitos 1, their morphological and functional diversification, how they changed and evolved throughout time, and their spatial arrangements. Building C provided the stratigraphic information required by the authors to discern two distinct chronological phases, during which a significant change took place in the characteristics and organisation of the cooking facilities in the building. Building C underwent a transformation from a household unit during phase A to a medium-scale gathering place, capable of hosting a certain number of people, in Phase B. The identification of Building C as a medium-scale gathering place is based on the quantity and quality of its cooking facilities in comparison both to findings in other buildings on the site and to two well-explored Neolithic contexts of large-scale gatherings in Northern Greece, Makriyialos and Promachon-Topolniča. This is the first time a medium-scale gathering place has been recorded in Neolithic Greece. The aim of this paper is to highlight the importance of multi-scalar gatherings and the broader variability witnessed in social dynamics and site organisation in the Late Neolithic period of Northern Greece (late 6th to early 5th millennium cal BC).","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"26 1","pages":"403 - 432"},"PeriodicalIF":0.9,"publicationDate":"2021-10-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43473427","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-24DOI: 10.1177/13591835211039776
Analyn Salvador-Amores
What are the social dimensions involved in the technology of traditional tattooing among the Igorots of north Luzon, the Philippines? Based on a long-term anthropological fieldwork among the Igorots, an examination of the varying traditional tattooing practices of these ethnic groups demonstrates that the significance of batok (traditional tattoos) does not only lie in their symbolic and aesthetic qualities, but also in the rituals performed, the taboos observed, and the technology employed in the production of tattoos. The tattoo's appearance on skin is also dependent on the method or technique employed in the production of designs; the varying pigments used to produce a blackish, greenish, or bluish color in tattoos that mark the identity of a group; and the symmetry and arrangement of tattoos. More importantly, this paper explores the social and cultural practices involved in the production of batok for these to achieve the efficacy of purpose and function. This paper examines how the technology of tattoos, along with rituals and their associated taboos, contributes to the production of what is classified among the Butbut of Kalinga as: whayyu or maphod (“beautiful”), rather than lagwing (“unpleasant”); unfinished versus finished; and “thin or thick” tattoos. Traditional tattooing was formerly practiced in the confines of collective and place-based rituals among the people of the Philippine Cordillera. However, the rarity, rawness, and the particularity of the technology used in the production of these tattoos render them more “authentic,” as such, traditional tattooing has entered contemporary tattoo practices in the Philippines as a form of revival.
{"title":"Ritual act, technology, and the efficacy of traditional tattooing among the Igorots of north Luzon, Philippines","authors":"Analyn Salvador-Amores","doi":"10.1177/13591835211039776","DOIUrl":"https://doi.org/10.1177/13591835211039776","url":null,"abstract":"What are the social dimensions involved in the technology of traditional tattooing among the Igorots of north Luzon, the Philippines? Based on a long-term anthropological fieldwork among the Igorots, an examination of the varying traditional tattooing practices of these ethnic groups demonstrates that the significance of batok (traditional tattoos) does not only lie in their symbolic and aesthetic qualities, but also in the rituals performed, the taboos observed, and the technology employed in the production of tattoos. The tattoo's appearance on skin is also dependent on the method or technique employed in the production of designs; the varying pigments used to produce a blackish, greenish, or bluish color in tattoos that mark the identity of a group; and the symmetry and arrangement of tattoos. More importantly, this paper explores the social and cultural practices involved in the production of batok for these to achieve the efficacy of purpose and function. This paper examines how the technology of tattoos, along with rituals and their associated taboos, contributes to the production of what is classified among the Butbut of Kalinga as: whayyu or maphod (“beautiful”), rather than lagwing (“unpleasant”); unfinished versus finished; and “thin or thick” tattoos. Traditional tattooing was formerly practiced in the confines of collective and place-based rituals among the people of the Philippine Cordillera. However, the rarity, rawness, and the particularity of the technology used in the production of these tattoos render them more “authentic,” as such, traditional tattooing has entered contemporary tattoo practices in the Philippines as a form of revival.","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"26 1","pages":"451 - 471"},"PeriodicalIF":0.9,"publicationDate":"2021-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44760718","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-14DOI: 10.1177/13591835211042495
Sofya Shahab
Heritage has been established as a core factor in shaping identity and community. Alongside the human suffering and mass displacement arising from the conflicts in Iraq and Syria, there has been increased attention on heritage as a victim of war. While scholarship has predominantly focussed on the impacts of conflict on built heritage, through semi-structured interviews and oral histories produced in collaboration with three Syrian artisans displaced to Amman, I unravel the relationship between artisanal crafts, the intangible practices that manifest in them, and the spatial environments through which they are conceived. As such, I highlight processes of change occurring through migration in relation to this heritage, to illustrate how reconfigurations of space have led to reconfigurations of craft. By suggesting an approach that emphasises the reconfiguration of heritage rather than its destruction, I accentuate the resilience of people and processes of un- and re-making.
{"title":"Crafting displacement: Reconfigurations of heritage among Syrian artisans in Amman","authors":"Sofya Shahab","doi":"10.1177/13591835211042495","DOIUrl":"https://doi.org/10.1177/13591835211042495","url":null,"abstract":"Heritage has been established as a core factor in shaping identity and community. Alongside the human suffering and mass displacement arising from the conflicts in Iraq and Syria, there has been increased attention on heritage as a victim of war. While scholarship has predominantly focussed on the impacts of conflict on built heritage, through semi-structured interviews and oral histories produced in collaboration with three Syrian artisans displaced to Amman, I unravel the relationship between artisanal crafts, the intangible practices that manifest in them, and the spatial environments through which they are conceived. As such, I highlight processes of change occurring through migration in relation to this heritage, to illustrate how reconfigurations of space have led to reconfigurations of craft. By suggesting an approach that emphasises the reconfiguration of heritage rather than its destruction, I accentuate the resilience of people and processes of un- and re-making.","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"26 1","pages":"382 - 402"},"PeriodicalIF":0.9,"publicationDate":"2021-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42345391","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-13DOI: 10.1177/13591835211039775
Peter J. A. Jones
In three loving encounters between humans and nonhumans, this article explores different approaches to material love in medieval Europe. Beginning with an English bishop who attempted to eat the bone relic of Saint Mary Magdalene, it first considers how a series of medieval thinkers imagined God's love as mediated primarily through the consumption of matter. Further, it shows how the medieval commercialization of relics enabled a subversive, quasi-mystical counter tradition that located loving experiences within the unmediated physicality, or thingness, of Christian artifacts themselves. Moving next to Saint Francis of Assisi (d.1226), the article explores a curious case of self-negating devotion to fire. While contextualizing the saint's love against a background of scholastic materialism and ecstatic mysticism, it explores how fire gained a unique onto-theological status as the material essence of both love and the heavens in the 1200s. Finally, turning to love for animals, the analysis explores the astonishing care shown to falcons by the Holy Roman Emperor, Frederick II (d.1250). While surveying a series of trends in medieval ways of loving creatures, the article stresses how the emperor's radical empathy for beasts allowed him temporarily to surrender his sovereignty, melding the interest of king and bird. Just like the mystical theology that underpinned much of medieval devotion, it argues, these three loving encounters were all essentially structured as self-annihilating journeys into a “oneness” with the material landscape. Considering the ongoing threads of this forgotten type of self-erasing love, these medieval encounters can have intriguing implications for debates in the environmental humanities today.
{"title":"Bones, fire, and falcons: Loving things in medieval Europe","authors":"Peter J. A. Jones","doi":"10.1177/13591835211039775","DOIUrl":"https://doi.org/10.1177/13591835211039775","url":null,"abstract":"In three loving encounters between humans and nonhumans, this article explores different approaches to material love in medieval Europe. Beginning with an English bishop who attempted to eat the bone relic of Saint Mary Magdalene, it first considers how a series of medieval thinkers imagined God's love as mediated primarily through the consumption of matter. Further, it shows how the medieval commercialization of relics enabled a subversive, quasi-mystical counter tradition that located loving experiences within the unmediated physicality, or thingness, of Christian artifacts themselves. Moving next to Saint Francis of Assisi (d.1226), the article explores a curious case of self-negating devotion to fire. While contextualizing the saint's love against a background of scholastic materialism and ecstatic mysticism, it explores how fire gained a unique onto-theological status as the material essence of both love and the heavens in the 1200s. Finally, turning to love for animals, the analysis explores the astonishing care shown to falcons by the Holy Roman Emperor, Frederick II (d.1250). While surveying a series of trends in medieval ways of loving creatures, the article stresses how the emperor's radical empathy for beasts allowed him temporarily to surrender his sovereignty, melding the interest of king and bird. Just like the mystical theology that underpinned much of medieval devotion, it argues, these three loving encounters were all essentially structured as self-annihilating journeys into a “oneness” with the material landscape. Considering the ongoing threads of this forgotten type of self-erasing love, these medieval encounters can have intriguing implications for debates in the environmental humanities today.","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"26 1","pages":"433 - 450"},"PeriodicalIF":0.9,"publicationDate":"2021-09-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48645641","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.1177/13591835211042203
University Press. Cipolla CN (2018) Earth flows and lively stone: What differences does ‘vibrant’ matter make? Archaeological Dialogues 25(1): 49–70. Edgeworth M (2014) Material and cognitive dimensions of archaeological evidence. Journal of Contemporary Archaeology 1(2): 225–227. Govier E (2019) Bodies that co-create: The residues and intimacies of vital materials. In: Attala L and Steel L (eds) Body Matters: Exploring the Materiality of the Human Body. Cardiff: University of Wales Press, 19–37. Harman G (2016) Agential and speculative realism: Remarks on Barad’s Ontology. Rhizomes 30: 126–132. Harris OJT and Cipolla C (2017) Archaeological Theory in the New Millennium: Introducing Current Perspectives. London: Routledge. Lemke T (2015) Varieties of materialism. BioSocieties 10: 490–495. Witmore C (2014) Archaeology and the new materialisms. Journal of Contemporary Archaeology 1: 203–246. Witmore C (2020) Matter. In: Callan H (ed.) The International Encyclopedia of Anthropology. Oxford: Wiley Blackwell, 1–9.
{"title":"Different ontologies: Shared foes","authors":"","doi":"10.1177/13591835211042203","DOIUrl":"https://doi.org/10.1177/13591835211042203","url":null,"abstract":"University Press. Cipolla CN (2018) Earth flows and lively stone: What differences does ‘vibrant’ matter make? Archaeological Dialogues 25(1): 49–70. Edgeworth M (2014) Material and cognitive dimensions of archaeological evidence. Journal of Contemporary Archaeology 1(2): 225–227. Govier E (2019) Bodies that co-create: The residues and intimacies of vital materials. In: Attala L and Steel L (eds) Body Matters: Exploring the Materiality of the Human Body. Cardiff: University of Wales Press, 19–37. Harman G (2016) Agential and speculative realism: Remarks on Barad’s Ontology. Rhizomes 30: 126–132. Harris OJT and Cipolla C (2017) Archaeological Theory in the New Millennium: Introducing Current Perspectives. London: Routledge. Lemke T (2015) Varieties of materialism. BioSocieties 10: 490–495. Witmore C (2014) Archaeology and the new materialisms. Journal of Contemporary Archaeology 1: 203–246. Witmore C (2020) Matter. In: Callan H (ed.) The International Encyclopedia of Anthropology. Oxford: Wiley Blackwell, 1–9.","PeriodicalId":46892,"journal":{"name":"Journal of Material Culture","volume":"26 1","pages":"321 - 323"},"PeriodicalIF":0.9,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44342939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.1177/13591835211042201
Christopher L. Witmore
New Materialisms, as we learn from Govier and Steel, bear but a peripheral resemblance to what readers find in the article, Archaeology and the New Materialisms (henceforth “ArchaNeMs”). If one remains convinced that ontologies in the style of Jane Bennett’s vibrant materialism or, as the authors champion, Karen Barad’s agential realism are the only materialisms worthy of this label (Cipolla, 2018: 66n2; Govier, 2019; Harris and Cipolla, 2017: 191n74), then they are not mistaken in this assertion. As Govier and Steel suggest, there is much to these materialisms for archaeologists to contemplate. The compelling and sophisticated ontologies of Bennett and Barad admirably bid farewell to half-hearted renderings of the material world as “a recalcitrant context for human action” (Bennett, 2010: 111) and shatter the flagrant dualism of a passive, inert matter and an active, creative human mind. However, by subscribing to a heterogeneous world of ceaselessly quivering material configurations traversing one matter-energy (Bennett, 2010) or a dynamic relational ontology rooted in performatively intra-active phenomena (Barad, 2007), such ontologies appeal to a reductive hierarchy of existence that leaves little room for things as autonomous entities. It was in seeking an alternative to these New Materialisms that ArchaNeMs was written. For Barad, autonomous objects are but evanescent materializations caught up in an unceasing flow of relations (2007: 150). Things, therefore, are dismissed as merely derivative. This philosophical precept leads Govier and Steel to dedicate a large portion of their article to debunking things, the building blocks for ArchaNeMs, on the grounds that they are illegitimate pretenders to the title of New Materialisms. Indeed, by framing things as second-order entities the authors are, as a perfunctory matter, able to maneuver ruined aqueducts or abandoned herring factories wholesale into Barad’s critique of “thingification,” where such things “do not preexist,” but are “agentially enacted” (Ibid.). Yet, it is against such default taxonomic tendencies that ArchaNeMs grants such ruins dignity as autonomous
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