A FORMAL CONCEPT OF CULTURE IN THE CLASSIFICATION OF ALFRED L. KROEBER AND CLYDE KLUCKHOHN

The objective of this article is to analyse definitions of culture gathered by Alfred L. Kroeber and Clyde Kluckhohn and published in Culture. A Critical Review of Concepts and Definitions in 1952. This article emphasizes a possibility of re-analysing the material collected by these researchers (Kroeber–Kluckhohn Culture Classification, hereinafter referred to as KKCC). The article shows that the KKCC material constitutes a coherent conceptual and theoretical paradigm. This paradigm was subject to contextual, frequential and conceptual (Formal Conceptual Analysis, hereinafter referred to as FCA) analyses. The obtained research results enabled the author to develop a formal concept of culture of KKCC, which could be used as a model for further analysis. The final conclusions are as follows: (1) the notion of "culture" is definable only within the frameworks of a conceptually coherent paradigm; (2) determination of a paradigm requires material repository (resp. text corpus); (3) contextual and frequential analyses enable one to index that kind of repository in order to determine general categories which will be used to develop a formal concept; (4) the formal concept of culture of KKCC constitutes the framework of all possible theoretical analyses concerning the meaning of the notion of "culture" in anthropology; (5) KKCC constitutes a representation of one theory of culture

Etruscan Settlement, Society and Material Culture in Central Coastal Etruria

This volume includes a description, and the results, of a field survey in the Albegna Valley and Ager Cosanus area of southern Tuscany, focusing on evidence from the first millennium BC. Philip Perkins describes the methodology, aims and GIS approaches to the field study and then presents the evidence in terms of the Etruscan settlement patterns, burials, farming and subsistence, ceramic evidence, finally reconstructing a population and economic history for the study area. The survey project has revealed a highly organised and hierarchical settlement pattern in the Etruscan period, with an evolving and diversifying agricultural system

The Sacred Engagement: Outline of a hypothesis about the origin of human ‘religious intelligence’.

The question that motivates the central hypothesis advanced in this paper regarding the emergence of early religious thinking is the following: ‘why does religion need material\ud culture?’ What basic functional or symbolic need renders material culture an indispensable and universal component of religion and ritual activity? A common temptation, obvious in a number of recent archaeological and anthropological studies, is to seek an answer in the field of memory (Boyer 1993; 1996; 1998; 2001; McCauley and\ud Lawson 2002; Whitehouse 2000; 2004; Mithen 1998a). This paper argues that material culture does much more than simply offer a symbolic channel for the externalization,\ud communication, and thus successful cultural transmission, of religious ideas. Although the mnemonic significance of the ritual object is not denied, it is proposed that the\ud argument from memory, as traditionally premised, fails to provide a cognitively adequate account of the complex affective ties and multimodal interactions that characterise the distinctive phenomenology of religious experience. Moreover, and from a long-term\ud evolutionary perspective, it is argued that the commonly implied ontological priority of the religious idea, over its material expression, leaves us with no explanation about why,and how, religious concepts emerge in the context of human cognitive evolution. Drawing on the theoretical lines of the Material Engagement approach (Malafouris 2004;\ud Renfrew 2004) I want to advance a different hypothesis that places material culture at the heart of the human capacity for religious thinking (cf. Day 2004)

Steps towards operationalizing an evolutionary archaeological definition of culture

This paper will examine the definition of archaeological cultures/techno-complexes from an evolutionary perspective, in which culture is defined as a system of social information transmission. A formal methodology will be presented through which the concept of a culture can be operationalized, at least within this approach. It has already been argued that in order to study material culture evolution in a manner similar to how palaeontologists study biological change over time we need explicitly constructed ‘archaeological taxonomic units’ (ATUs). In palaeontology, the definition of such taxonomic units – most commonly species – is highly controversial, so no readily adoptable methodology exists. Here it is argued that ‘culture’, however defined, is a phenomenon that emerges through the actions of individuals. In order to identify ‘cultures’, we must therefore construct them from the bottom up, beginning with individual actions. Chaîne opèratoire research, combined with the formal and quantitative identification of variability in individual material culture behaviour allows those traits critical in the social transmission of cultural information to be identified. Once such traits are identified, quantitative, so-called phylogenetic methods can be used to track material culture change over time. Phylogenetic methods produce nested hierarchies of increasingly exclusive groupings, reflecting descent with modification within lineages of social information transmission. Once such nested hierarchies are constructed, it is possible to define an archaeological culture at any given point in this hierarchy, depending on the scale of analysis. A brief example from the Late Glacial in Southern Scandinavia is presented and it is shown that this approach can be used to operationalize an evolutionary definition of ‘culture’ and that it improves upon traditional, typologically defined technocomplexes. In closing, the benefits and limits of such an evolutionary and quantitative definition of ‘culture’ are discussed

MADEC. Material Design Culture

reserved2noThis paper wants to present a research promoted by the Design Department of Politecnico di Milano and funded by FARB (University Funds for Basic Research), for the creation of a Research Centre named MADEC, with the ambition of recognizing peculiarities of Italian Material Design Culture, and tracking their evolution in the contemporary era of “tailor-made materials” as technological paradigma. This paper is divided into three parts: the first part concerns reasons, motivations and the state of the art of the research; the second part describes in detail the research activities developed during the first year of the project; the third part is dedicated to conclusions with some critical considerations and future actions.Ferrara, M., Lecce, C.Ferrara, MARIA RITA; Lecce, Chiar

Fashioning liminal space : the meaning of things and women's experience in the practice of domestic shrine making in Aotearoa/New Zealand : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Social Anthropology at Massey University

This paper aims to bring together two lines of analysis that converge upon the specific spaces that are women's domestic shrines. One line examines the material culture of the spaces and objects on the shrines of ten different women and seeks to reveal the "agency" of these things in themselves. The other line is a phenomenological one and responds to the shrine as a site in which issues of practice, embodiment and intentionality in the daily life of the subjects is explored. The material culture of the shrine is investigated as part of the intersubjective experience of its creator and scrutinized as a fruitful place in which to develop an ethnographic understanding of the truth of life-as-lived. This study strives to give voice to ordinary New Zealand women and their precious things within their own homes. Key Words: Domestic Shrines/Altars, Feminist Ethnography, Material Culture, Objects, Spaccs, Phenomenology, Practice, Intersubjectivity, Embodiment, Agency, Women's Experience, Liminality

Towards an Archaeology of the Contemporary Past

Archaeology, defined as the study of material culture, extends from the first preserved human artefacts up to the present day, and in recent years the ‘Archaeology of the Present’ has become a particular focus of research. On one hand are the conservationists seeking to preserve significant materials and structures of recent decades in the face of redevelopment and abandonment. On the other are those inspired by social theory who see in the contemporary world the opportunity to explore aspects of material culture in new and revealing ways, and perhaps above all the central question of the extent to which material culture — be it in the form of objects or buildings — actively defines the human experience. Victor Buchli's An Archaeology of Socialism takes as its subject a twentieth-century building — the Narkofim Communal House in Moscow — and seeks to understand it in terms of domestic life and changing policies of the Soviet state during the 70 or so years since its construction. Thus Buchli's study not only concerns the meaning of material culture in a modern context, but focuses specifically on the household — or more accurately on a series of households within a single Russian apartment block. A particular interest attaches to the way in which the building was planned to encourage communal living, during a pre-Stalinist phase when the State sought to intervene directly in domestic life through architectural design and the manipulation of material culture. Subsequent political changes brought a revision of modes of living within the Narkofim apartment block, as the residents adjusted and responded to changing political and social pressures and demands. The significance of Buchli's study goes far beyond the confines of Soviet-era Moscow or indeed the archaeology of the modern world. He questions the role and potential danger of social and archaeological theory of the totalizing kind: a natural response perhaps to the experience of the Narkofim Communal House as an exercise in Soviet social engineering. He poses fascinating questions about the relation between individual households and the state ideology, and he emphasizes the role of material culture studies in reaching an understanding of these processes. In the brief essay that opens this Review Feature, Victor Buchli outlines the principal aims and conclusions of An Archaeology of Socialism. The diversity of issues that the book generates is revealed in the series of reviews which follows, touching in particular upon the ways in which routines of daily life — archaeologically visible, perhaps, through the analysis of domestic space — relate to structures of authority in society as a whole

Spirit, mind and body: the archaeology of monastic healing

Archaeology and material culture are used in this chapter to consider how monastic experience responded to illness, ageing and disability. The approach taken is influenced by the material study of religion, which interrogates how bodies and things engage to construct the sensory experience of religion, and by practice-based approaches in archaeology, which examine the active role of space and material culture in shaping religious agency and embodiment. The archaeology of monastic healing focuses on the full spectrum of healing technologies, from managing the body in order to prevent illness, through to the treatment of the sick and preparation of the corpse for burial