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From Samoa with Love? at the Museum Fünf Kontinente, Munich

them with my own academic and ethical ideas of curatorship indeed meant walking a fine line, as the following personal account shows. The background Ethnic shows2 were a widespread form of entertainment all over the Western(-dominated)3 world in the late nineteenth and early twentieth centuries: non-European people were recruited to perform in Western spectacles in front of paying audiences and to show what were considered ‘typical pursuits’ of their cultures of origin. Several of these shows came from Samoa, and, for example, toured the United States, and there

in Curatopia
The changing role of migration museums in Australia

-Celtic people given appropriate space? Perhaps when I was there I missed some rooms where their history is featured but ever since my visit I have thought of the museum as being about the migration to South Australia of the various ethnic minorities – I am correct in thinking this?2 Written in 1995, nine years after the opening of the Migration Museum in Adelaide, Australia, the question posed by Evelyn Wallace-Carter in her letter to the museum reflects some of the central problems faced by migration museums in a settler country like Australia – who are migration museums

in Curatopia

inspiration from museums with strong community ties outside of Europe. The challenges, in a European museum context, of bridging the colonial divides and of decolonising traditional ethnographic collections drew me, in time, to work, and apprentice, at the Museum of New Zealand Te Papa Tongarewa (Te Papa), which forms another part of my personal background for the thinking that emerges in this chapter. Being white is a moral choice ‘Being white’, said James Baldwin, is, ‘absolutely, a moral choice (for there are no white people)’.3 Whiteness4 jumps out of the pages of

in Curatopia
Exhibiting pre-Indigenous belonging in Vancouver

as a curator in the museum in my own tribal region of Rotorua, and in the country’s largest city of Auckland. After I describe my visit to the c’əsnaʔəm exhibition and my responses to its central themes, I consider the parallels and differences between Indigenous curatorship in Canada and Aotearoa New Zealand, before concluding by  sketching out my own curatopia – what the future of pre-Indigenous curatorship might look like. 12 192 North America Background: tribal curators in Western museums When I walked into the exhibition c’əsnaʔəm, the City before the

in Curatopia
Setting the scene

threat. This changed with attempts by ‘Libyan’ political turmoil and ‘libyan’ settlers groups to migrate into Egypt in larger numbers and now, as well as the Tjehenu and the Tjemehu, new ethnic groups such as the Libu and the Meshwesh (later abbreviated to ‘Ma’) are recognised. These groups are believed to have originated, in part, from Cyrenaica and territories to the west of the Tjehenu. Again, they were herders of cattle, sheep and goats, and were primarily nomadic pastoralists.36 Certain differences can be recognized between the different Libyan groups in relation

in Egypt of the Saite pharaohs, 664–525 BC
Re-thinking Ludwik Fleck’s concept of the thought-collective according to the case of Serbian archaeology

Second World War could be compared to those who pointed up changes in material culture which do not necessarily demonstrate change in ethnicity (Novaković, 2011: 440–50; Raczkowski, 2011: 201). This ‘late’ version of Childe’s thinking began in the 1930s, when he overtly discarded the connection between race/ethnicity and archaeological culture based on ideas borrowed from Soviet archaeology (Patterson and Orser, 2004: 9). However, when the main weapon of the cultural-historical school of thought was questioned in the West after the Second World War, Gordon Childe also

in Communities and knowledge production in archaeology
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Experiments in fracture patterns of ritual figurines

‘across campus’. It is in this interdisciplinary spirit that we offer this discussion of initial experiments in the arts, crafts and engineering of making and breaking clay figurines. Over 700 fragments of solid clay figurines in the shape of rearing cobras have been discovered in fifteen settlements, military and administrative centres in Egypt along the Mediterranean from Libya and into the Levant (Szpakowska 2012, 2003). The rituals and beliefs associated with the cobra must have been an important part of the self-identity and ethnicity of the Egyptians, important

in Mummies, magic and medicine in ancient Egypt
Open Access (free)
Clusters of knowledge

. Mihajlović’s discussion of Kanitz and his impact on Serbian archaeology focuses on the latter’s role as the central node of a complicated archaeological network. Despite having little, if any, formal training, Kanitz has been called the ‘Columbus of the Balkans’ and his archaeological work continues to exert considerable authority over modern studies of Roman Serbia. Mihajlović argues that, having been subjected to the frontier colonialism of the Austro-Hungarian Empire, Kanitz deliberately set out to create a network of people from various political, academic, ethnic and

in Communities and knowledge production in archaeology
The permeable clusters of Hanna Rydh

formalised arenas emerged, such as museums, laboratories and field sites, all with their particular professional codes. They were all shaping situated landscapes of knowledge production through the dynamics of networking. Against this background several questions may be posed. Who had access to the arenas of knowledge production? Were there professional borders that were open or closed to certain individuals and groups, for example based on wealth, gender or colour of the skin? In what way did such different circumstances affect a discipline in terms of research questions

in Communities and knowledge production in archaeology
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were, by necessity of their position, literate. By the late nineteenth century, there is evidence to suggest that while a significant percentage (56 percent) of clerks working in England were from working-class backgrounds, the nature of their profession set them firmly within a class bracket more associated with the management, rather than the support staff, if not the general staff (Vincent 1993 : 132). An increase in primary schooling and the greater availability of positions in consequence of the Industrial Revolution effectively resulted in the proliferation of

in An archaeology of lunacy