Laura Quinney, Brandeis University, Prof. The conference will be an invitation to look at Romantic meditations on the course of human life, from the poetics of infancy and coming of age, to the literature of maturity. Shelleyor awaiting an apocalyptic revelation at the end of time, Romanticism offers a meditation on history, reflecting on the burdens of the past and on the disruptions of time in revolutions. That strain between reminiscence and prophecy also manifests itself in the multiple temporalities of Romantic fiction and performance.
Additional Information In lieu of an abstract, here is a brief excerpt of the content: The papers presented are published in this book in slightly abridged form.
The authors comprise 23 archeologists, art historians and artists, principally from Great Britain, the British Commonwealth and the U.
The partners appear unequal, with archeology overwhelming art and almost completely subordinating it. Regardless of what its organizers may have intended, nearly all the participants seem to have assumed that an archeological context was proper for the symposium.
Hence even those outside the discipline generally conform to this approach. What readers will find here then is mostly a view of art in society that accords with the working goals of anthropology. For field anthropologists art is valued most as a fertile source of information, containing both hard facts and clues, about the culture of a particular society-usually a primitive society.
The book is filled with scholarly examples of this approach. George Swinton, studying the contemporary art of the Inuit Canadian Eskimoconcludes that the wide variety of forms found in this art reflects the individualism of the tribe.
David Frankel, examining prehistoric Cyprian pottery, finds clues to the social relationships within Cypriot groups in the way pots have been decorated. Faris, looking at the Contemporary art of the tribesmen of Southwest Nuba Africa as reflected in their personal dress, finds a correlation between their bodily makeup, jewelry, color of clothing, etc.
Anthropologists today are divided into two camps representing different approaches, functionalism and structuralism, and this division is reflected in their views on art.
Functionalistsfollowing Malinowski, see the character of objects, including art, as developing out of the purposes for which they are used within a society.
Hence, functionalists see art as originating in the artifacts that a tribal society uses for grain storage, cooking and warfare. In time, even a primitive society may come to value art for its own sake.
But functionalists point out that art-making seldom becomes a separate activity but continues to be incorporated into the making of pots, tools, spears, jewelry, etc. Structuralists Claude Levi-Strauss is the most quoted anthropologist believe that cultural systems have an underlying structure that governs social relations within a tribe and among different tribes.
Thus an understanding of tribal customs requires a knowledge of pertinent structure and cannot be gained simply through a knowledge of the economic and social functions of tribal components. It is thought that cultural structures closely follow the pattern of linguistic structures e.
Such structures are revealed in tribal totems that contain symbols e. Structuralists view art as essentially totemic in character, its purpose being to mediate between the natural and the cultural.
Art then takes its place as an agent of communication within a culture. This is a semiotic view of art that has a substantial following in western Europe and has recently gained adherents in the U. Both functionalist and structuralist points of view are represented in this book, with the functionalist view predominating.
The emphasis, however, in most of the essays is more on data from the field than on theoretical analyses. What I missed here is a projection of anthropological theorizing onto the level of advanced technological societies. Herman, perhaps unintentionally, points up the shortcoming of most of this book.
You are not currently authenticated. View freely available titles:Identity is influenced by personal choice but also by society through existing social and cultural situations. Factors influencing identity formation in the Caribbean Caribbean people organize themselves around various institutions.
These include: Race and ethnicity ± identities may emerge based on particular racial/ethnic characteristics of individuals/5(21). Thus, cultural identity is best described as unstable points of identification that are founded in historical events. In addition the formation of the second definition gives detailed insight into the Caribbean culture.
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Caribbean Migration to Western Europe and the United Statesfeatures a diverse group of scholars from across academic disciplines studying the transnational path Caribbean Migration to Western Europe and the United States: Essays on Incorporation, Identity, and Citizenship on JSTOR.
Below is an essay on "Caribbean Identity" from Anti Essays, your source for research papers, essays, and term paper examples. Caribbean Studies Discuss 3 reasons there is difficulty accepting the concept of a single Caribbean identity.
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