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Changes to the landscape of higher education in the United States over the past decades have urged scholars grappling with issues of privilege, inequality, and social immobility to think differently about how we learn and deliberate. Thinking Together is a multidisciplinary conversation about how people approached similar questions of learning and difference in the nineteenth century. In the open air, in homes, in public halls, and even in prisons, people pondered recurring issues: justice, equality, careers, entertainment, war and peace, life and death, heaven and hell, the role of education, and the nature of humanity itself. Paying special attention to the dynamics of race and gender in intellectual settings, the contributors to this volume consider how myriad groups and individuals—many of whom lived on the margins of society and had limited access to formal education—developed and deployed knowledge useful for public participation and public advocacy around these concerns. Essays examine examples such as the women and men who engaged lecture culture during the Civil War; Irish immigrants who gathered to assess their relationship to the politics and society of the New World; African American women and men who used music and theater to challenge the white gaze; and settler-colonists in Liberia who created forums for envisioning a new existence in Africa and their relationship to a U.S. homeland. Taken together, this interdisciplinary exploration shows how learning functioned not only as an instrument for public action but also as a way to forge meaningful ties with others and to affirm the value of an intellectual life. By highlighting people, places, and purposes that diversified public discourse, Thinking Together offers scholars across the humanities new insights and perspectives on how difference enhances the human project of thinking together.

History of Anthropology is a series of annual volumes, inaugurated in 1983, each of which treats an important theme in the history of anthropological inquiry. Objects and Others , the third volume, focuses on a number of questions relating to the history of museums and material culture studies: the interaction of museum arrangement and anthropological theory; the tension between anthropological research and popular education; the contribution of museum ethnography to aesthetic practice; the relationship of humanistic and anthropological culture, and of ethnic artifact and fine art; and, more generally, the representation of culture in material objects. As the first work to cover the development of museum anthropology since the mid-nineteenth century, it will be of great interest and value not only to anthropologist, museologists, and historians of science and the social sciences, but also to those interested in \"primitive\" art and its reception in the Western world.

No detailed description available for \"Understanding Popular Culture\".

Cette recherche se propose d'étudier l'audience-cible de l'ouvrage Le Petit Prince d'Antoine de Saint-Exupéry. A partir d'entretiens menés avec des enseignants et des maisons d'édition turcs, ce travail considère cet ouvrage comme l'une des références littéraires les plus célèbres et les plus valorisées en Turquie. En raison de la nature contradictoire des réponses obtenues, le recours à l'analyse critique du discours construite par les tenants de l'école de Vienne (Wodak, de Cillia, Matouschek, Januschiek et Liebhart) ambitionne de mettre en regard l'idéologie de l'auteur et l'audience-cible. En considérant le discours de l'auteur-narrateur, il s'agit de montrer que la narration se construit selon deux points de vue: celui de l'enfant d'une part, celui de l'enfant et de l'enfance toujours présents chez le lecture adulte de l'autre. Cet article s'attache enfin à montrer l'idéalisation du monde de l'enfant.

This article pushes interactionist sociology forward. It does so by drawing out the implications of a simple idea, that to understand the situation—the mise en scene of interactionist theory—we must understand it in relation not only to past-induced habits of thought and action but to future situations anticipated in interaction. Focusing especially on the rhythmic nature of situations, the paper then argues that such a recalibration both unsettles core tenets of interactionism and helps solve some problems in the sociology of culture. As an illustration, it focuses on two such puzzles—the place of disruption in interaction and the relationship between the notion of “boundaries” and of “distinctions” in the sociology of culture.

Many of the traditions which we think of as very ancient in their origins were not in fact sanctioned by long usage over the centuries, but were invented comparatively recently. This book explores examples of this process of invention – the creation of Welsh and Scottish 'national culture'; the elaboration of British royal rituals in the nineteenth and twentieth centuries; the origins of imperial rituals in British India and Africa; and the attempts by radical movements to develop counter-traditions of their own. It addresses the complex interaction of past and present, bringing together historians and anthropologists in a fascinating study of ritual and symbolism which poses new questions for the understanding of our history.

This essay analyzes racialized exclusions in sociology through a focus on sociology’s deep epistemic structures. These structures dictate what counts as social scientific knowledge and who can produce it. A historical analysis of their emergence and persistence reveals their connections to empire. Due to sociology’s initial emergence within the culture of American imperialism, early sociological thought embedded the culture of empire’s exclusionary logics. Sociology’s epistemic structures were inextricably racialized, contributing to exclusionary modes of thought and practice along the lines of race, ethnicity, and social geography that persist into the present. Overcoming this racialized inequality requires problematizing and unsettling these epistemic structures by (1) provincializing the canon to create a transformative epistemic pluralism and (2) reconsidering common conceptions of what counts as “theory” in the first place.

Contents: Introduction / Tom F. Wright -- Part I. Cultivating cosmopolitanism -- How cosmopolitan was the lyceum, anyway? / Angela G. Ray -- Women thinking. the international popular lecture and its audience in antebellum New England / Ronald J. Zboray and Mary Saracino Zboray -- Bringing music to the lyceumites. the bureaus and the transformation of lyceum entertainment / Sara Lampert -- Part II. Cosmopolitan authorship -- Mr. Emerson's playful lyceum. polyvocal promotion on the lecture circuit / Robert Arbour -- With press and paddle. William H.H. Murray's \"Adirondack\" lectures and the making of a wilderness guide / Virginia Garnett -- William James's \"True American theory\". the varieties of religious experience and transatlantic intellectual culture / Paul Stob -- Part III. Internationalism or imperialism? -- \"Barnum is undone in his own province\". science, race, and entertainment in the lectures of George Robins Gliddon / Susan Branson -- The lyceum as contact zone. Bayard Taylor's lectures on foreign travel / Peter Gibian -- The peripatetic career of Wherahiko Rawei. Maori culture on the global Chautauqua circuit, 1893-1927 / Evan Roberts -- Conclusion: Cosmopolitan medium -- Humanist enterprise in the marketplace of culture / Thomas Augst -- About the contributors.

The global increase in demand for meat and the limited land area available prompt the search for alternative protein sources. Also the sustainability of meat production has been questioned. Edible insects as an alternative protein source for human food and animal feed are interesting in terms of low greenhouse gas emissions, high feed conversion efficiency, low land use, and their ability to transform low value organic side streams into high value protein products. More than 2000 insect species are eaten mainly in tropical regions. The role of edible insects in the livelihoods and nutrition of people in tropical countries is discussed, but this food source is threatened. In the Western world, there is an increasing interest in edible insects, and examples are given. Insects as feed, in particular as aquafeed, have a large potential. Edible insects have about the same protein content as conventional meat and more PUFA. They may also have some beneficial health effects. Edible insects need to be processed and turned into palatable dishes. Food safety may be affected by toxicity of insects, contamination with pathogens, spoilage during conservation and allergies. Consumer attitude is a major issue in the Western world and a number of strategies are proposed to encourage insect consumption. We discuss research pathways to make insects a viable sector in food and agriculture: an appropriate disciplinary focus, quantifying its importance, comparing its nutritional value to conventional protein sources, environmental benefits, safeguarding food safety, optimising farming, consumer acceptance and gastronomy.

This brief panel contribution responds to David Fergusson’s 2024 Boyle Lecture that explored the central questions and controversies raised by a consideration of the claim that religion is natural. I pick up and further develop consideration of two aspects of this much larger discussion to offer some pointers for additional reflection on this fascinating cluster of debates. First, I consider the impact on Fergusson’s argument of increased attention to the category of “nonreligion,” raising the question of whether it might be nonreligion, as opposed to both belief and unbelief, that might be considered natural. Second, I turn from religion to theology, suggesting the importance of considering the naturalness of theology via Paul Tilllich’s neglected notion of Grundoffenbarung.