Relevant bibliographies by topics / Anthropology Museum

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Anthropology Museum'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Anthropology Museum"

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Jacknis, Ira. "Anthropology, Art, and Folklore." Museum Worlds 7, no. 1 (July 1, 2019): 109–33. http://dx.doi.org/10.3167/armw.2019.070108.

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In the great age of museum institutionalization between 1875 and 1925, museums competed to form collections in newly defined object categories. Yet museums were uncertain about what to collect, as the boundaries between art and anthropology and between art and craft were fluid and contested. As a case study, this article traces the tortured fate of a large collection of folk pottery assembled by New York art patron Emily de Forest (1851–1942). After assembling her private collection, Mrs. de Forest encountered difficulties in donating it to the American Museum of Natural History and the Metropolitan Museum of Art. After becoming part of the Philadelphia Museum of Art, it finally found a home at the Pennsylvania State Museum of Anthropology. Emily de Forest represents an initial movement in the estheticization of ethnic and folk crafts, an appropriation that has since led to the establishment of specifically defined museums of folk art and craft.
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Grinko, I. A. "MUSEUM ANTHROPOLOGY AND MUSEUM MANAGEMENT." Tomsk Journal of Linguistics and Anthropology, no. 1 (2019): 113–23. http://dx.doi.org/10.23951/2307-6119-2019-1-113-123.

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Colwell-Chanthaphonh, Chip. "Museum Anthropology as Applied Anthropology." Anthropology News 50, no. 1 (January 2009): 23. http://dx.doi.org/10.1111/j.1556-3502.2009.50123.x.

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Iacob, Madalina. "Le musée de niche. Nouvel exploit dans la muséographie." Swedish Journal of Romanian Studies 4, no. 1 (May 13, 2021): 160–72. http://dx.doi.org/10.35824/sjrs.v4i1.22109.

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In all the complexity of the museum study, there is a slight border that deserves all the attention of the researchers: the one of the niche museums. This work starts from the idea according to which the museum becomes a symbol of cultural practice in the contemporary era. In addition to the successful museums that are being built and built in the city, there is a new tendency to transform some spaces into small museums. These, in full process of heritage building, can highlight a series of features and characteristics of a society. The research of the niche museum starts from Ulf Hannerz, who says in his study that anthropology must renew its limits, it must take into account urban life. Researchers should not focus only on rural areas, in small, homogeneous communities, especially as they are outside Western societies Urban anthropology must be based on a range of social and cultural phenomena that will rarely be found in rural areas and which must be analyzed in the light of the diversity of human societies in general, says Ulf Hannerz, like the diversity of museums. From the chocolate museum, the lace museum, the cake museum, the cheese museum or the flower museum, all these culturally-rendered spaces are meant to anonymously remove some objects or crafts that are characteristic of a particular group and which subsequently become part of the immaterial cultural heritage. The Dictionary of Ethnology and Anthropology defines the study of anthropology regarding museography as a necessity inherent in the advancement of ethnography. Researchers such as Robert Park, Ulf Hannerz, Clifford Geertz, André Malraux or Chiara Bortolotto have studied the relationship of the museum with the city, thus implicitly with society. The conclusions they draw have the following aspect in common: the museum has the intrinsic ability to model and structure the immediate society.
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Jackson, Jason Baird. "Museum Anthropology Online." Museum Anthropology 30, no. 1 (April 2007): 1–2. http://dx.doi.org/10.1525/mua.2007.30.1.1.

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Jackson, Jason Baird. "Linguistic Anthropology as (Relevant) Museum Anthropology." Anthropology News 40, no. 5 (May 1999): 16–17. http://dx.doi.org/10.1111/an.1999.40.5.16.

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Jackson, Jason. "Ethnography and Ethnographers in Museum-Community Partnerships." Practicing Anthropology 22, no. 4 (September 1, 2000): 29–32. http://dx.doi.org/10.17730/praa.22.4.30l3vn01482324x4.

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During the 1999 American Association of Museums (AAM) meetings, museum workers reflected on ways in which their institutions could become more relevant. Social structures that have supported museums are rapidly changing and in which cultural diversity is increasingly recognized as both a social value and as a pragmatic challenge for public institutions. Although the forms they take are almost as diverse as the American museum community itself, models of direct collaboration between museums and specific local communities (ethnic, religious, occupational, etc.) are becoming a standard part of museum-based exhibition and research. While this common pattern is emerging, there are wide gaps existing between the aspirations and rhetoric of museum advocates of collaboration and the real work done throughout the United States. What is often missing in collaborative exhibition projects exploring local artistic, cultural, or historical traditions are the values and perspectives that are the common background of professional cultural anthropology and folklore research. In this essay I present, as a case study, an account of a collaborative exhibition project at Tulsa's Gilcrease Museum where I, until recently, served as Curator of Anthropology.
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WELSH, PETER H. "Grasping Museums: Three New Museum Studies Anthologies:Grasping Museums: Three New Museum Studies Anthologies." Museum Anthropology 28, no. 1 (May 2005): 67–72. http://dx.doi.org/10.1525/mua.2005.28.1.67.1.

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Hakiwai, Arapata, and Paul Diamond. "Plenary: The legacy of museum ethnography for indigenous people today - case studies from Aotearoa/New Zealand." Museum and Society 13, no. 1 (January 1, 2015): 107–18. http://dx.doi.org/10.29311/mas.v13i1.320.

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The following plenary took place at the seminar ‘Reassembling the material: A research seminar on museums, fieldwork anthropology and indigenous agency’ held in November 2012 at Te Herenga Waka marae, Victoria University of Wellington, Aotearoa New Zealand. In the papers, indigenous scholars and museum professionals presented a mix of past legacies and contemporary initiatives which illustrated the evolving relations between Māori people, and museums and other cultural heritage institutions in New Zealand. Whereas most of the papers at this seminar, and the articles in this special issue, are focused on the history of ethnology, museums, and government, between about 1900 and 1940, this section brings the analysis up to the present day, and considers the legacy of the indigenous engagement with museums and fieldwork anthropology for contemporary museum practice. What do the findings, which show active and extensive indigenous engagements with museums and fieldwork, mean for indigenous museum professionals and communities today?
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Dobkins, Rebecca J. "Council for Museum Anthropology." Anthropology News 44, no. 8 (November 2003): 53. http://dx.doi.org/10.1111/an.2003.44.8.53.2.

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Dissertations / Theses on the topic "Anthropology Museum"

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Levell, N. "Museum acts : the performative culture of the Museum of Anthropology at UBC." Thesis, University College London (University of London), 2010. http://discovery.ucl.ac.uk/19494/.

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Within museological studies, the changing relations between anthropology museums and their differentiated publics, which intensified in the second half of the twentieth century, are typically apprehended through material cultures, through objects, collections and exhibitions. From a different perspective, this thesis argues that the shifting politics and relations–engaging anthropology museums, source communities and the broader sphere of cultural production–are equally, if not more, pronounced in performance culture. Such collaborative frictions are concentrated, enacted and iterated in ‘museum acts,’ which frame and centre human actors, rather than objects. Based on a critical and diachronic ethnography of the Museum of Anthropology at the University of British Columbia (UBC) (1976–2008), this analysis focuses on a diverse range of museum acts covering: artists’ residencies, exhibition openings, unveilings, cultural performances, memorial services and symposia. It demonstrates that, despite their ephemerality, such acts or intangible representational practices are crucial indices and constituents of museum space, discourses and histories. Central to this argument is the theory of performative acts, which is drawn from the disciplinary folds of linguistics and philosophy. Like their linguistic counterparts, it is argued, museum acts are intersubjective media that possess a dual agency; an illocutionary force that enables them concurrently to signify and constitute social ‘realities.’ Or to be more specific, as the case studies illustrate: through their intersubjectivity and “performative parallax” (Hastrup 1995, 97–8), museum acts operate to index and iterate relations and identities; to enact and validate artefacts and memories; to mediate and assert or alternatively contest and reclaim cultural knowledge and knowledge of culture. In this way, museum acts are central to the production of the anthropology museum as highly textured and sedimented, hybridized and indigenized, political and contested monumental space.
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Hernandez, Michael David. "THE DEVELOPMENT OF AN AFRICAN AMERICAN MUSEUM: ANTHROPOLOGY AND MUSEUM PRACTICES AT WORK." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/dissertations/523.

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This work focuses on the use of anthropological and museum theory, methods and practices in the development and construction of a museum. It also illustrates how museums can be used as active research sites for anthropologists. This dissertation uses the Hotel Metropolitan Museum, a new African American museum in Paducah, Kentucky, as an example to demonstrate this research process. I approach this work as a museum professional and academic making a living outside the safety of the "Ivory Tower." I examine how the use of anthropological theories, case studies and methods can be used to help independent consultants understand interpersonal interaction/communication, community development and political structure. Also, I examine how these theories and methods can be applied and/or modified to construct situations that result in outcomes beneficial to the consultant and to the group for which s/he is working.
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Vider, Jaanika. "Marginal anthropology? : rethinking Maria Czaplicka and the development of British anthropology from a material history perspective." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:1e8a95a0-b3a8-4886-9e28-7a5fb4d111e3.

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This thesis explores the history of British anthropology at the start of the twentieth century through a biographical focus on Maria Antonina Czaplicka (1884-1921). The title calls into question the marginalisation of people and processes in the history of anthropology that do not explicitly contribute to the dominant lineage of British social anthropology and offers to add depth and nuance to the narrative through analysis stemming from material sources. I use Czaplicka as a case study to demonstrate how close attention to a seemingly marginal person with an incomplete and scattered archival record, can help formulate a clearer picture of what anthropology was and what it can thus become. My research contributes to the understanding and appreciation of women's involvement in anthropology, calls into question national borders of the discipline at this point in time, highlights the networks that nurtured it, and demonstrates the potential that museum collections have for an enriched understanding of the history of anthropology. I propose that history of anthropology is better understood through a planar approach that allows multiple parallel developments to exist together rather than envisaging a linear evolution towards a single definition of social anthropology. The project lays the groundwork for further research into the role that museums can have for understanding anthropological legacy and the possibilities they may have in creating fresh understandings of the contemporary world.
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Hughes-Skallos, Jessica M. "Displaying Archaeology: A Look into the Representation of Archaeology in United States Natural History/History Museums." University of Cincinnati / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1384850209.

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Schultz, Elaine Ruth. "A partnership of peoples : understanding collaboration at the Museum of Anthropology." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1432.

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The goals of museum collaboration are several, as are its intended beneficiaries. Assuming the success of the practice, local communities can gain the opportunity for self-representation and self-determination, museums can contribute to the creation and dissemination of new kinds of knowledge, and visitors can take home better understandings of cultural difference. While these are the ideals of collaboration, they frequently go unrealized, in large part because, as research indicates, the visiting public fails to recognize the active involvement of communities at museums. This raises the question as to whether, in the absence of this audience awareness, museum collaboration can fully contribute to the realization of the tolerant society that it purports to support. The purpose of this research is to examine the role of museum visitors in achieving the goals of museum collaboration, as well as to consider why this public has difficulty recognizing community involvement at museums and how this may be remedied. “A Partnership of Peoples” is an extensive renewal project underway at the Museum of Anthropology (MOA) at the University of British Columbia (UBC), designed to facilitate collaborative research at the museum. It also serves as a case study for my consideration of the relationship between museums and the visiting public as a part of the collaborative process. By speaking with both MOA staff and visitors, I gained insight into the intended goals of the renewal project with respect to the museum’s relationship with communities and the general public, as well as visitor understandings of collaboration. With this fieldwork, in addition to a literature review, I found that the significance of collaboration rests in the personal interactions that occur between individuals. As the majority of visitors do not benefit from these interactions during their time at the museum, they are at a disadvantage when it comes to recognizing the engagement of others in the creation of displays or the facilitation of research. The task for museums, then, is to make contemporary peoples visible and audible, connecting objects to communities and increasing opportunities for visitors to experience these personal meanings.
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Andrews, Thomas D. ""There will be many stories" : museum anthropology, collaboration, and the Tlicho." Thesis, University of Dundee, 2011. https://discovery.dundee.ac.uk/en/studentTheses/8d38a067-0689-4c5f-8723-46bd048739dc.

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Museum anthropology, which can involve any or all of anthropology’s subfields, is largely a performative, interdisciplinary enterprise using collaborative methods while engaged with knowledgeable and skilled members of the community, and involves creating new narratives about things of interest to the partners and wider public. This study interlinks applied anthropology, ethnography, ethnohistory, Indigenous archaeology, art, museums as places of interaction, and cultural revitalization, through the description of creative collaborative projects undertaken in partnership with Tli?cho? and other Dene elders, artists, and other skilled practitioners between 1990 and 2011 by staff of the Prince of Wales Northern Heritage Centre, Yellowknife, Northwest Territories, Canada. Exploring themes in the ontology and materiality of objects, relationships between humans and animals, links between technology and cosmology, the epistemology and ontology of Dene conceptions and experiences of the environment and ways of knowing, the composition of new landscapes through art, and the epistemological role of stories in the transmission of knowledge, the study demonstrates that these creative practices are performative and allow collaborators to engage in new ways of knowing, while building trust and respect between participants.
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Dailey, Taren Laine. "Museums in the Age of Neoliberalism: A Multi-Sited Analysis of Science and Health Museums." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-12032006-111240/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Emanuela Guano, committee chair; Cassandra White, Kathryn Kozaitis, committee members. Electronic text (80 p.) : digital, PDF file. Description based on contents viewed May 3, 2007. Includes bibliographical references. Includes bibliographical references (p. 73-76).
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Andrews, Erin Leigh. "Old Stories, New Narratives: Public Archaeology and the Politics of Display at Georgia's Official Southeastern Indian Interpretive Center." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/anthro_theses/30.

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Presenting a case study of an American Indian exhibit at the Funk Heritage Center, I critically examine how this museum’s ideologies and preferred pedagogies shape public discourse about Southeastern Indians in the past and present. Using the methodology of Visitor Studies, this public archaeology project illustrates the benefits of incorporating applied anthropology into museological practice through collaboration with museum staff, volunteers, visitors, and American Indians. Operating within the theoretical frameworks of Charles R. Garoian (2001) and Barbara Kirshenblatt-Gimblett (1991), my results imply that inserting archaeological narratives into institutional pedagogy alters a museum’s traditional “performance” of the past by challenging its own authority; ultimately, I show how this process can increase viewer awareness about the politics of display.
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PONTES, Neila Denise Macedo Teles de. "Um "mix de mixórdias": ensaio antropológico sobre o discurso expositivo do Museu do Homem do Nordeste." Universidade Federal de Pernambuco, 2012. https://repositorio.ufpe.br/handle/123456789/19114.

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Submitted by Caroline Falcao (caroline.rfalcao@ufpe.br) on 2017-06-14T19:09:00Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) 2012-dissertacao-NeilaPontes.pdf: 1915279 bytes, checksum: 75effb06324a79c7509cea55921be569 (MD5)
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Os museus são instituições culturais que exibem formas de interpretação das culturas, definem e atribuem valores, de forma mais ou menos consciente, portanto, comunicando significados e podendo constituir-se assim como objeto de estudo privilegiado sobre a aplicação das teorias culturais. São instituições que tem por finalidade comunicar (em alguns casos), negociar e preservar os aspectos culturais considerados importantes em determinado contexto social. Este ensaio antropológico visa apresentar os resultados obtidos na pesquisa que teve por objetivo investigar o processo de construção do discurso museológico bem como analisar a narrativa expográfica atualmente em exibição no Museu do Homem do Nordeste (Recife -PE) . Considerando os paradigmas propostos pela antropologia interpretativa que tem como foco uma descrição densa na busca de significados possíveis e empreendendo as ações recomendadas por Igor Kopytoff para realização da análise biográfica deste museu, busquei observar as invisibilidades de sua construção discursiva realizando assim um estudo que se constitui como uma antropologia dos museus. Assim desejo contribuir para o debate acerca das atuais representações da identidade regional nordestina e do papel dos museus tradicionais na construção dessas identidades.
Museums are cultural institutions that participate in the process of interpreting cultures, defining and assigning value in a more or less conscious form, therefore making them able to communicate meaning while occupying the status of a privileged object of study for the construction and use of cultural theories. At the same time, their main institutional aim is to communicate (in some cases), negotiate and preserve certain cultural elements that are considered important within a given social context. The present anthropological essay aims at presenting the results obtained during fieldwork at the Museu do Homem do Nordeste (Recife – PE), focused on investigating the process of the construction of the museum’s discourse as well as analyzing the narrative of the exhibit currently on display. In order to produce a study that could be considered an Anthropology of Museums, the author focused on observing the invisible aspects of the museum’s discourse by taking into consideration the paradigms proposed by interpretive Anthropology and its dense description as a form of uncovering possible meanings while following the steps recommended by Igor Kopytoff in order to develop the biographic analysis of the institution. These efforts intend to shed new light on the debates about the construction of Northeastern regional identity representation and the social function of traditional museums within such processes.
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Harrison, Julia D. "An institution in transition : an ethnography of the Bernice Pauahi Bishop Museum." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.356961.

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Books on the topic "Anthropology Museum"

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International Conference on Museum and Urban Anthropology (2008 Vietnam Museum of Ethnology). Museum and urban anthropology. Hanoi, Vietnam: Vietnam Museum of Ethnology, 2009.

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Agustín, Acosta Lagunes, and Trueblood Beatrice, eds. Museum of Anthropology of Xalapa. [Veracruz]: Govt. of the State of Veracruz, 1992.

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Villers, Ernesto Orellana. National Museum of Anthropology, Mexico. [Mexico]: Distribuidora Mesoamericana, 1986.

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(Mexico), Museo Nacional de Antropología. National Museum of Anthropology, Mexico City. New York, NY: Harry N. Abrams, 2005.

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National Museum of Anthropology, Mexico: Guidebook. México, D.F: CONACULTA-INAH, 2004.

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National Museum of Anthropology, Mexico City. New York: Harry N. Abrams, 2004.

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(Mexico), Museo Nacional de Antropología. Official guide: National Museum of Anthropology. [México]: INAH-Salvat, 1987.

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Museo Nacional de Antropología (Mexico). National Museum of Anthropology, Mexico City. New York: Harry N. Abrams in association with Conaculta-Inah, 2004.

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Field Museum of Natural History. The anthropology collections of the Field Museum. Edited by Lori Breslauer. Chicago, Ill: Field Museum, 1998.

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Nash, Stephen Edward, and Gary M. Feinman. Curators, collections, and contexts: Anthropology at the Field Museum. Edited by Nash Stephen Edward 1964-, Feinman Gary M, and Field Museum of Natural History. Chicago, Ill: Field Museum of Natural History, 2003.

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Book chapters on the topic "Anthropology Museum"

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Geismar, Haidy. "Museum + digital = ?" In Digital Anthropology, 264–87. 2nd ed. Second edition. | Abingdon, Oxon ; New York, NY : Routledge, 2021. | Revised edition of: Digital anthropology / edited by Heather A. Horst and Daniel Miller. London ; New York : Berg, 2012.: Routledge, 2021. http://dx.doi.org/10.4324/9781003087885-18.

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Kreps, Christina F. "Mapping Contemporary Museum Anthropology." In Museums and Anthropology in the Age of Engagement, 36–77. New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780203702208-2.

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Kreps, Christina F. "Museum and Applied Anthropology." In Museums and Anthropology in the Age of Engagement, 78–113. New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780203702208-3.

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Kreps, Christina F. "Museum Anthropology in the Netherlands." In Museums and Anthropology in the Age of Engagement, 114–52. New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780203702208-4.

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Kreps, Christina F. "Doing Museum Anthropology “at Home”." In Museums and Anthropology in the Age of Engagement, 227–63. New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780203702208-7.

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Haas, Jonathan. "Anthropology in the Contemporary Museum." In Careers in Anthropology Profiles of Practitioner Anthropologists, 53–57. Oxford, UK: Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444307153.ch13.

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Laine, Anna. "Engagements in the ethnographic museum and contemporary art galleries." In Practicing Art and Anthropology, 87–93. London, UK ; New York, NY, USA : Bloomsbury Academic, 2018. |: Routledge, 2020. http://dx.doi.org/10.4324/9781003086444-5.

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Kreps, Christina F. "“Museum Frictions” in Colonial and Postcolonial Indonesia." In Museums and Anthropology in the Age of Engagement, 153–84. New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780203702208-5.

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Ubelaker, Douglas H., and Haley Khosrowshahi. "Ethical Perspectives in Forensic Anthropology and Museum Curation in the United States of America." In Ethical Approaches to Human Remains, 387–400. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-32926-6_17.

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Chavarria, Antonio, and Rubén G. Mendoza. "Ancestral Pueblos and Modern Diatribes: An Interview with Antonio Chavarria of Santa Clara Pueblo, Curator of Ethnology, Museum of Indian Arts and Culture, Santa Fe, New Mexico." In The Ethics of Anthropology and Amerindian Research, 395–426. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4614-1065-2_16.

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Conference papers on the topic "Anthropology Museum"

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Dabamona, Samsudin Arifin. "“I Then Called My Father Straight Away to Ask”: Educational School Trips and Cultural Identity." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-1.

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The authenticity and promotion of cultural immersion developed in cultural places has been seen to provide meaningful experiences and, at the same time, present unique aspects of cultural identity to student visitors. Conducting research in the Cultural Museum of Cenderawasih University and Abar village in Papua, Indonesia, this paper highlights how native Papuan students make meaning within a cultural context and identify their own identities based on an educational school trip. Moreover, the paper underlines students’ responses on cultural issues and threats resulted from their reflective experience.
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August, Christopher. "Looking for Ishi: Insurgent Movements through the Yahi Landscape." In 2003 Informing Science + IT Education Conference. Informing Science Institute, 2003. http://dx.doi.org/10.28945/2718.

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In 1911 a Yahi man wandered out of the Northern California landscape and into the twentieth century. He was immediately collected and installed at the just opened Anthropology Museum by Alfred Kroeber at the University of California's Parnassus Heights campus. Dedication invitations came from the U.C. Regents led by Phoebe Apperson Hearst. Maintaining the discretion of his indigenous culture this man would not divulge his name. Kroeber named him Ishi, the Yahi word for man. These assembled facts introduce narrative streams that continue to unfold around us. To examine these contingent individuals, events and institutions collectively labeled Ishi myth is to examine our own position, our horizon. Looking for Ishi is a series of interventions and appropriations of Ishi myth involving video installation, looping DVD, encrypted motion images, web work, streaming video, print objects, written and spoken word, and documentation of the author's own insurgent movements through the Yahi landscape. [The following is a summary of an art, writing, and media project in progress.]
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Wicaksono, Mochammad Arief. "Language as Symbol System: Islam, Javanese Muslem and Cultural Diplomacy." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.16-7.

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Islamic diaspora throughout the world has its own characteristics depending on cultural context in each region. Observing the characteristics of the entry process and the rise of Islam in Java in the past, Indonesia can be viewed significantly through a linguistic perspective. By focusing on the narratives of how Islam was constructed in Java by kiai, we will be able to understand that the pattern of the entry process and the rise of Islam in Java emerged through“language diplomacy.” There are various symbols which later became the symbol system in Islamic languages that were contextualized to Javanese language and knowledge systems. In other words, I see that language in this context is a symbol system. These symbols are a strategy of how Islam was “planted” and developed in Java. I will compare the symbol system of the language in the Quran as the Great Tradition of Islam with a symbol system on the narratives that a kiai expressed in Javanese society as the Little Tradition. By taking some narratives that the kiai gave to the Javanese Moslems in East Java region, this paper argues that the linguistic aspect in some narratives and Quran recitation which has the symbolic system of the language have an important role in planting and developing Islam in Java. This paper is based on ethnographic research-participant observation among Nahdlatul Ulama Muslim society in East Java, Indonesia and reviews Islamic narratives in society as an important unit of analysis.
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4

Vong, Meng. "Southeast Asia: Linguistic Perspectives." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.10-2.

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Southeast Asia (SEA) is not only rich in multicultural areas but also rich in multilingual nations with the population of more than 624 million and more than 1,253 languages (Ethnologue 2015). With the cultural uniqueness of each country, this region also accords each national languages with language planning and political management. This strategy brings a challenges to SEA and can lead to conflicts among other ethnic groups, largely owing to leadership. The ethnic conflicts of SEA bring controversy between governments and minorities, such as the ethnic conflict in Aceh, Indonesia, the Muslim population of the south Thailand, and the Bangsa Moro of Mindanao, of the Philippines. The objective of this paper is to investigate the characteristics of the linguistic perspectives of SEA. This research examines two main problems. First, this paper investigates the linguistic area which refers to a geographical area in which genetically unrelated languages have come to share many linguistic features as a result of long mutual influence. The SEA has been called a linguistic area because languages share many features in common such as lexical tone, classifiers, serial verbs, verb-final items, prepositions, and noun-adjective order. SEA consists of five language families such as Austronesian, Mon-Khmer, Sino-Tibetan, Tai-Kadai, and Hmong-Mien. Second, this paper also examines why each nation of SEA takes one language to become the national language of the nation. The National language plays an important role in the educational system because some nations take the same languages as a national language—the Malay language in the case of Brunei, Indonesia, Malaysia, and Singapore. The research method of this paper is to apply comparative method to find out the linguistic features of the languages of SEA in terms of phonology, morphology, and grammar.
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Niculescu, Olga, Carmen Gaidau, Elena Badea, Lucretia Miu, Dana Gurau, and Mariana Daniela Berechet. "Ecological approaches for protecting and perfuming natural sheepskin fur." In The 8th International Conference on Advanced Materials and Systems. INCDTP - Leather and Footwear Research Institute (ICPI), Bucharest, Romania, 2020. http://dx.doi.org/10.24264/icams-2020.ii.20.

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Fur and leather have been among the first materials used for clothing and bodily decoration. It is known that Homo sapiens and Homo neanderthalensis used fur clothing. Even though the invention of inexpensive synthetic textiles for insulating clothing led to fur clothing falling out of fashion, fur is still worn in most cool climates around the world such due to its superior warmth and durability. In addition, a huge number of furs exists in the ethnography and anthropology museums around the world. The storage and conservation of furs, old and modern, is still challenging for both conservators and population because most commercial products are highly toxic for humans and environment. We therefore tried to control or limit the damage caused by external factors and insects by using green finishing and maintenance treatments. It is known that essential oils, known for their special perfume, can be used to repel insects. Mint, cedar, lavender oils were hence tested to treat sheepskin furs as a final finishing operation. In addition, the use of new products based on natural oils, ethyl alcohol, nonionogenic surfactants from the class of polyethoxylated fatty acids and of polyethylene glycols, and cationic surfactants (quaternary ammonium salts) were tested and proved they contribute to both perfuming and improving the resistance of furs to moths.
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