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An epistemology of postcolonial debate
Larissa Förster and Friedrich von Bose

ethnological museums more attention. Yet, the debate has only slowly begun to be reflected in the institutional context of the ethnological museum itself. The transnational, often Anglophone debates about museums and postcoloniality have had a great impact in the German-speaking academic sphere. Critiques from anti-racist activists,4 artists,5 art historians6 and others have fuelled the debate – in particular in Berlin, where the Humboldt Forum and its much-discussed historicist palace architecture have drawn attention and criticism from many professional fields and walks of

in Curatopia
Philip J. Turner

and W. G. Doty (eds.), Mythical Trickster Figures: Contours, Contexts, and Criticisms (Tuscaloosa: University of Alabama Press), 87–105. Schott, S. (1930), Urkunden mythologischen Inhalts 6 (Leipzig: G. Steindorff). Schrager, A. (2014), How to Cheat at Everything, how-to-cheat-at-everything (last accessed 15 January 2015). Sethe, K. and Helck W. (1906), Urkunden des ägyptischen Altertums 4 (Leipzig: Hinrichs). Simpson, W. K. (ed.) (1973), The Literature of Ancient Egypt (New Haven: Yale University Press). 74 pharaonic sacred

in Mummies, magic and medicine in ancient Egypt
Interactional strategies in late-nineteenth-century Classical archaeology: the case of Adolf Furtwängler
Ulf R. Hansson

was not alone in criticising the work of colleagues; the culture of peer criticism in Germany at the time was severe compared with today’s standards. But his tone and choice of words were widely considered to be unbalanced and unjustly brutal, and they were not confined to reviews and publications alone. An American colleague who had briefly studied under Furtwängler in Munich stated that he had a keen sense of the ludicrous, but usually checked himself in the cases when his laughter risked offending a student: To the views of others he devoted little time, unless

in Communities and knowledge production in archaeology
The lasting legacy of Sir Grafton Elliot Smith
Jenefer Cockitt

impact upon Elliot Smith’s knowledge of mummification and began the studies for which he is remembered. Although today there is considerable criticism of the dissection of mummies, Elliot Smith did not take this decision frivolously. Dawson (1938a: 39) notes that Elliot Smith did not want to begin his studies on the ‘precious’ bodies of  the pharaohs and that dissections were initially partial and private. The numbers of dissections may have increased over time but regard was still paid to the opinions of the curators or excavators of mummies. For example, during the

in Mummies, magic and medicine in ancient Egypt
Re-thinking Ludwik Fleck’s concept of the thought-collective according to the case of Serbian archaeology
Monika Milosavljević

Vasić of The Dawn of European Civilisation appears, but of the French edition of the book published in 1949. Vasić’s criticism is sharp and foremost refers to Childe’s understanding of Vinča. Vasić states that the book is a compilation, completely in need of a rework (Vasić, 1955: 233). Opposing Vasić’s position, in Starinar (1959) Garašanin once again reviewed the sixth, updated edition of The Dawn of European Civilisation, published in 1957. He stated that Childe’s work is regarded as a classic for prehistorians (Garašanin, 1959a: 392–3). In the same issue

in Communities and knowledge production in archaeology
Anthony Alan Shelton

-hegemonic practices, the Portuguese exhibitions avoided much of the criticism levelled at their Spanish counterparts. Over the last three decades, major exhibitions focused on Andean civilisations including Inca-Perú: 3000 ans d’histoire (1990);12 De erfenis van de Inca’s: Zonen van de Zon & Dochters van de Maan (1992);13 Ancestors of the Incas: The Lost Civilizations of Peru (1998);14 and Art from the Chavín to the Incas (2006)15 have largely subordinated less known pre-Columbian societies to that of the Incas. Other Andean exhibitions prefaced their descriptive subtitles with

in Curatopia
Learning from Māori curatorship pastand present
Conal McCarthy, Arapata Hakiwai and Philipp Schorch

taonga and the Public Sphere’, 197. This concept has also come under criticism from some scholars, see for example P. Tapsell, ‘Taonga, Marae, Whenua – Negotiating Custodianship: A Maori Tribal Response to Te Papa: The Museum of New Zealand’, in A. Coombes (ed.), Rethinking Settler Colonialism: History and Memory in Australia, Canada, Aotearoa New Zealand and South Africa (Manchester: Manchester University Press, 2006), pp. 86–99. 34 Mātauranga Māori Strategy: He Ara Whainga (Wellington: Museum of New Zealand Te Papa Tongarewa, 2004) (adapted from original). 225 226

in Curatopia
Open Access (free)
Clusters of knowledge
Julia Roberts and Kathleen Sheppard

publication of aggressive criticisms and personal attacks on colleagues resulted in a problematic relationship which then affected the career decisions he made. While the immense quantity of work Furtwängler produced over his lifetime cannot be ignored, Hansson argues that his impact on artefact studies has been overlooked by conventional histories of archaeology as a direct result of his fractious character. Drawing on unpublished archival material Hansson reconstructs Furtwängler’s professional networks and work methods. Arwill-Nordbladh’s subject, Hanna Rydh, also

in Communities and knowledge production in archaeology
From Samoa with Love? at the Museum Fünf Kontinente, Munich
Hilke Thode-Arora

comments received from the Samoan side were favourable. A number of people commended what they termed the personal aspect of the display; in their opinion, having the names and villages of the travellers identified in the labels and historical photos stood out from other exhibitions with historical photographs from Samoa where this was not the case and which thus could not be linked to the Samoan present. Criticism came especially from one matai, who in an exhibition text on the general colonial history of Samoa, in which his ancestor played an important role, would have

in Curatopia
Remaking the ethnographic museum in the global contemporary
Viv Golding and Wayne Modest

people created a platform for criticism that was invested in pushing museums towards representational practices that did not hide from their colonial genealogies but rather used them towards more ethical or redressive practices for a more equal world. DTM organised a series of workshops and a seminar at the Tropenmuseum, inviting a diverse network (chosen intersectionally) of young people to critique the Tropenmuseum to highlight blind spots and exclusionary language in the narratives the galleries presented. In addition to the live workshops, the conversations were

in Curatopia