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Journal articles on the topic 'Cultural ethnography'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Srinarwati, Dwi Retnani. "THE DISCLOSURE OF LIFE EXPERIENCE AND ITS EXPRESSION IN CULTURAL STUDIES PERSPECTIVE." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, no. 2 (2018): 125–41. http://dx.doi.org/10.33258/birci.v1i2.18.

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One of the key concepts of cultural studies in dealing with "living culture" is the experience and how to articulate it. The articulation of an experience must avoid pure meaning and the addition of excessive analysis. The pattern of interaction, lifestyle, and mind-set observed will bring the ethnographer at the correct level of articulation. In research, cultural studies develop ethnographic methods. Ethnography is a form of socio-cultural research characterized by an in-depth study of the diversity of socio-cultural phenomena of a society. The study was conducted using primary data collecti

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Kharel, Dipesh. "Visual Ethnography, Thick Description and Cultural Representation." Dhaulagiri Journal of Sociology and Anthropology 9 (December 7, 2015): 147–60. http://dx.doi.org/10.3126/dsaj.v9i0.14026.

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The purposes of this paper are threefold: to cover historical, theoretical and methodological overview of visual ethnography (photography and film) as a research tool in studying culture; to examine visual ethnography as a means of cultural representation, and to discuss visual ethnographic method with Clifford Geertz’s idea of “thick description”. I hope to bring some clarity and consensus to our understanding how visual ethnography can be an adequate research tool for “thick description” and a study of culture. Furthermore, in this paper, I begin by seeing visual ethnography in the context t

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3

Myungwoo Rho. "Ethnography and Cultural Methodology." Discourse 201 11, no. 3 (2008): 61–86. http://dx.doi.org/10.17789/discou.2008.11.3.003.

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Ndegwa, David. "Cultural competence or ethnography." British Journal of Forensic Practice 10, no. 2 (2008): 2–3. http://dx.doi.org/10.1108/14636646200800007.

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Adjepong, Anima. "Invading ethnography: A queer of color reflexive practice." Ethnography 20, no. 1 (2017): 27–46. http://dx.doi.org/10.1177/1466138117741502.

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This article proposes invading ethnography as reflexive practice that disrupts normative representations of gender and sexuality. Writing from the perspective of the queer of color, this reflexive practice plays on the idea of the ethnographic researcher as an alien entity that invades a social setting, thereby calling attention to ethnography’s colonial history. I model this practice by sharing an ethnographic narrative from my research with a Ghanaian community in Houston, Texas. Rather than contain reflexivity to a methodological appendix or footnote, invading ethnography strategically inte

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Henson, Bryce. "“Look! A Black Ethnographer!”: Fanon, Performance, and Critical Ethnography." Cultural Studies ↔ Critical Methodologies 20, no. 4 (2019): 322–35. http://dx.doi.org/10.1177/1532708619838582.

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This article engages the possibility of a critical Black ethnography and a performative fugitivity. Drawing on the author’s ethnographic research, it examines the tension between being a racialized and gendered person and becoming an ethnographic self. This tension rises when critical Black ethnographers are visually rendered outside the domain of the ethnographer, a category forged against the template of Western White male subjects. Instead, they are interchangeable with the populations they perform research with and suspect to performances of racialized and gendered violence. This opens up

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Tehrani, Jamshid. "The uses of ethnography in the science of cultural evolution." Behavioral and Brain Sciences 29, no. 4 (2006): 363–64. http://dx.doi.org/10.1017/s0140525x06419087.

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There is considerable scope for developing a more explicit role for ethnography within the research program proposed in the article. Ethnographic studies of cultural micro-evolution would complement experimental approaches by providing insights into the “natural” settings in which cultural behaviours occur. Ethnography can also contribute to the study of cultural macro-evolution by shedding light on the conditions that generate and maintain cultural lineages.

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Taylor, Caroline Coary. "How Ethnography Facilitates Cultural Sustainability." International Journal of Environmental, Cultural, Economic, and Social Sustainability: Annual Review 6, no. 4 (2010): 43–48. http://dx.doi.org/10.18848/1832-2077/cgp/v06i04/54796.

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Alexander, Bryant Keith. "Cultural Struggles: Performance, Ethnography, Praxis." Text and Performance Quarterly 34, no. 4 (2014): 416–18. http://dx.doi.org/10.1080/10462937.2014.941386.

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Brummans, Boris H. J. M., and Jennie M. Hwang. "Home is what we make it." Journal of Organizational Ethnography 7, no. 2 (2018): 164–75. http://dx.doi.org/10.1108/joe-12-2017-0065.

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Purpose The purpose of this paper is to question and reflect on the spatial metaphors that inform Mats Alvesson’s (2009) conception of an organizational home in his description of at-home ethnography. (Cultural) hybridity is proposed as an alternative metaphor because the concept of hybridity can be used to highlight the complex nature of the relationships between an at-home ethnographer and the people she or he studies as they are produced during ethnographic work in an era where multiple (organizational) cultural sites are increasingly connected; where (organizational) cultural boundaries ar

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Deltsou, Eleftheria. "Teaching engaged ethnography and socio-cultural change: Participating in an urban movement in Thessaloniki, Greece." Teaching Anthropology 9, no. 2 (2020): 28–34. http://dx.doi.org/10.22582/ta.v8i2.519.

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How can ethnographic research be taught? What kinds of ethnographic environments are involved in the study of contemporary socio-cultural issues? How / where can socio-cultural change be spotted? Where do ethnographic reflexivity and engaged ethnography stand with regard to comprehending and furthering socio-cultural change? Can/should ethnographic work fully conflate with critical activism? Can the teaching of engaged ethnographic research instigate critical awareness of the researcher’s positionality-ies? Considerations of the above questions will be endeavored via the participation of the a

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Brennan-Horley, Chris, Susan Luckman, Chris Gibson, and Julie Willoughby-Smith. "GIS, Ethnography, and Cultural Research: Putting Maps Back into Ethnographic Mapping." Information Society 26, no. 2 (2010): 92–103. http://dx.doi.org/10.1080/01972240903562712.

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13

Carter, Thomas F. "Disciplinary (Per)Mutations of Ethnography." Cultural Studies ↔ Critical Methodologies 18, no. 6 (2017): 392–99. http://dx.doi.org/10.1177/1532708617746423.

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There has been a veritable explosion across various disciplines “discovering” ethnography over the past three decades. This article argues that the proliferation of “ethnography” outside anthropological circles has led to some pervasive interrelated misconceptions about ethnography, misconceptions reinforced by some of the reflective debates within anthropology. Consequently, this article argues that the broadening interdisciplinary discussions of “ethnographic methods” obscure the actuality of ethnography. Practitioners in these disciplines often discuss how they use “ethnographic methods,” a

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Middleton, Townsend, and Eklavya Pradhan. "Dynamic duos: On partnership and the possibilities of postcolonial ethnography." Ethnography 15, no. 3 (2014): 355–74. http://dx.doi.org/10.1177/1466138114533451.

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This article brings anthropologist and research assistant into mutually reflective critique of one another, the researcher–assistant dynamic, and the challenges of fieldwork in contemporary India. The authors have worked together in the politically charged, ethnologically saturated context of ‘tribal’ Darjeeling since 2006. To realize the potential of their partnership, Middleton and Pradhan were forced to come to creative terms with the problematic legacy of anthropology in South Asia. Working with – and ultimately through – the colonialities at hand, they have pursued a ‘postcolonial ethnogr

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M, Sankar. "Sangam Literary Short Poems - Ethnographic Perspective." International Research Journal of Tamil 3, no. 4 (2021): 140–55. http://dx.doi.org/10.34256/irjt21418.

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Anthropology is the science of being able to talk about man. There are various disciplines in anthropology. Cultural anthropology is one of them. There are two divisions in this cultural anthropology. One of them is ethnography; The other is Ethnology. Of these, ethnographic research appeared in the early 19th century. Ethnography is the study of all kinds of traditions found in a particular group of people or in a particular area. Those who write this will be called "ethnographers". Ethnography is the study of how a person of a particular culture views his or her culture from that perspective

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Esber, George. "Carving Turf in the Practice of Public Ethnography." Practicing Anthropology 26, no. 1 (2004): 12–17. http://dx.doi.org/10.17730/praa.26.1.vx238716g1517761.

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The use of applied ethnography is relatively new among National Park Service (NPS) programs compared to other academic disciplines that were incorporated by the NPS much earlier as part of the effort to fulfill its mission. Although anthropology had been part of the NPS for decades, it was represented only by archaeology, along with associated museology and curatorial functions. However in 1981, Dr. Douglas Scoville, himself an archaeologist, decided that an open position in anthropology should be filled by an ethnographer to represent cultural anthropological interests in park operations. Dr.

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Hunter, Joshua E. "Towards a Cultural Analysis: The Need for Ethnography in Interpretation Research." Journal of Interpretation Research 17, no. 2 (2012): 47–58. http://dx.doi.org/10.1177/109258721201700204.

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The author examines a decade of interpretation research and focuses on the limited amount of qualitative research available, especially ethnographic. This highlights a trend in which there is a substantial absence of work derived from qualitative perspectives and even when studies are considered qualitative they are overwhelmingly geared towards individual visitor outcomes and large-scale studies and surveys. Drawing upon anthropological insights ethnography as both method and substance is explored. An argument is presented that ethnography, in its attention to context, making connections, sha

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Abramson, Corey M., Jacqueline Joslyn, Katharine A. Rendle, Sarah B. Garrett, and Daniel Dohan. "The promises of computational ethnography: Improving transparency, replicability, and validity for realist approaches to ethnographic analysis." Ethnography 19, no. 2 (2017): 254–84. http://dx.doi.org/10.1177/1466138117725340.

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This article argues the advance of computational methods for analyzing, visualizing and disseminating social scientific data can provide substantial tools for ethnographers operating within the broadly realist ‘normal-scientific tradition’ (NST). While computation does not remove the fundamental challenges of method and measurement that are central to social research, new technologies provide resources for leveraging what NST researchers see as ethnography’s strengths (e.g. the production of in situ observations of people over time) while addressing what NST researchers see as ethnography’s we

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Leete, Art. "Editorial Impressions: Ethnography and Cultural Intimacy." Journal of Ethnology and Folkloristics 14, no. 2 (2020): i—vi. http://dx.doi.org/10.2478/jef-2020-0012.

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Zárate Hernández, José Eduardo. "Ethnography, Cultural Change and Local Power." Journal of Historical Sociology 11, no. 1 (2002): 138–49. http://dx.doi.org/10.1111/1467-6443.00056.

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21

Boesch, Christophe, Ammie K. Kalan, Roger Mundry, et al. "Chimpanzee ethnography reveals unexpected cultural diversity." Nature Human Behaviour 4, no. 9 (2020): 910–16. http://dx.doi.org/10.1038/s41562-020-0890-1.

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Elfimov, Alexei. "Russian Ethnography." Anthropological Journal of European Cultures 16, no. 1 (2007): 77–100. http://dx.doi.org/10.3167/ayec.2007.160106.

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An honest statement to begin with would be that the place of anthropology in Russian society is something of a relativity puzzle. Some can define its place but are not sure what exactly anthropology is. Others can define what anthropology is but are not quite sure what place it occupies. A few suppose they know both. The majority are not aware that either exists.The issue is a complex one, and I do not have a handy equation to reduce it to a single meaningful set of answers, but I will try to delineate some of the facets that shape its general contours.

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23

Cohen, Sara. "Ethnography and popular music studies." Popular Music 12, no. 2 (1993): 123–38. http://dx.doi.org/10.1017/s0261143000005511.

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Simon Frith (1982) once bemoaned the fact that students would rather sit in the library and study popular music (mainly punk) in terms of the appropriate cultural theory, than conduct ethnographic research which would treat popular music as social practice and process. Ten years later the literature on popular music is still lacking in ethnography.

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24

Apoifis, Nicholas. "Fieldwork in a furnace: anarchists, anti-authoritarians and militant ethnography." Qualitative Research 17, no. 1 (2016): 3–19. http://dx.doi.org/10.1177/1468794116652450.

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Militant ethnography is a burgeoning, deliberately politicised approach to qualitative research, that helps activist-researchers engage with the cultural logic and practices underpinning contemporary anti-authoritarian social movements. Despite its ascendancy amongst researchers investigating contemporary anarchist and anti-authoritarian social movements, militant ethnographic approaches have had limited broader exposure amongst qualitative researchers. With this in mind, my article serves three purposes. First, it acquaints a wider audience of qualitative researchers with militant ethnography

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Vukanović, Maša. "Etnografija (i) digitalno. U akciji." Issues in Ethnology and Anthropology 11, no. 4 (2017): 1027. http://dx.doi.org/10.21301/eap.v11i4.4.

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Longitudinal research within Centre for Study in Cultural Development’s project “Cultural Participation and Cultural Heritage” was focused upon cultural participation of children in pre-schools and elementary schools but instead of publishing results decision was made to make electronic ethnographic database that contains documentation about programs that were successful in achieving active participation of children. Omnipresent in contemporary world new technologies are frequently taken for granted but creation of our database („Culture and other games for children“) showed that in the proces

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Bönisch-Brednich, Brigitte. "Writing the Ethnographic Story: Constructing Narrative out of Narratives." Fabula 59, no. 1-2 (2018): 8–26. http://dx.doi.org/10.1515/fabula-2018-0002.

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Abstract In this article, I analyse the ways in which ethnographers are sampling and constructing stories, how they listen, what they are hearing, and how they do stories. In short, it is asking how the fieldwork process of listening is turned into read ethnography. It retraces the various steps that are taken to transform fieldwork-infused narratives into refined ethnographic storytelling for academic audiences. I argue that, by neglecting continuously to review this space, anthropology and its related disciplines will continue to struggle to define their place in the canon of the social scie

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Horst, Heather, Larissa Hjorth, and Jo Tacchi. "Rethinking Ethnography: An Introduction." Media International Australia 145, no. 1 (2012): 86–93. http://dx.doi.org/10.1177/1329878x1214500110.

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This special issue of Media International Australia seeks to ‘rethink’ ethnography and ethnographic practice. Through the six contributions, the authors consider the variety of ways in which changes in our media environment broaden what we think of as ‘media’, the contexts through which media are produced, used and circulated, and the emergent practices afforded by digital media.

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Cairns, Kate. "Ethnographic locations: the geographies of feminist post-structural ethnography." Ethnography and Education 8, no. 3 (2013): 323–37. http://dx.doi.org/10.1080/17457823.2013.792675.

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Cronk, Lee. "Ethnographic text formation processes." Social Science Information 37, no. 2 (1998): 321–49. http://dx.doi.org/10.1177/053901898037002005.

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Although the textualist critique of ethnography has challenged the possibility of science in cultural anthropology, insights provided by that critique are crucial for the further development of a scientific approach in the discipline. The value of the textualist critique of ethnography for the development of scientific ethnology can best be seen through an analogy with archaeology. Just as archaeologists' ability to reconstruct the past has been enhanced, not undermined, by a detailed understanding of archaeological site formation processes, so can ethnologists' ability to understand patterns

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Owczarek, Dorota. "THE FOREIGN LANGUAGE STUDENT AS AN ETHNOGRAPHER: LANGUAGE GAMES AND ETHNOGRAPHIC TECHNIQUES FOR ENHANCING THE DEVELOPMENT OF INTERCULTURAL COMPETENCE THROUGH STUDYING FOREIGN LANGUAGE CULTURE." Neofilolog, no. 55/2 (December 31, 2020): 265–86. http://dx.doi.org/10.14746/n.2020.55.2.7.

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The present paper aims at finding ways to solve the problem of how to teach culture, showing the connections between culture and language, while at the same time striving to develop intercultural competence. In the author’s opinion, the ethnography of speaking is the answer. Starting with an overview of what ethnography offers to intercultural communicative competence, this paper supports the idea of implementing an approach close to the ethnography of speaking and shows how linguistic ethnography might be implemented into the study of culture in order to show the relationships between languag

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Owczarek, Dorota. "THE FOREIGN LANGUAGE STUDENT AS AN ETHNOGRAPHER: LANGUAGE GAMES AND ETHNOGRAPHIC TECHNIQUES FOR ENHANCING THE DEVELOPMENT OF INTERCULTURAL COMPETENCE THROUGH STUDYING FOREIGN LANGUAGE CULTURE." Neofilolog, no. 55/2 (December 31, 2020): 265–86. http://dx.doi.org/10.14746/n.2020.55.2.7.

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The present paper aims at finding ways to solve the problem of how to teach culture, showing the connections between culture and language, while at the same time striving to develop intercultural competence. In the author’s opinion, the ethnography of speaking is the answer. Starting with an overview of what ethnography offers to intercultural communicative competence, this paper supports the idea of implementing an approach close to the ethnography of speaking and shows how linguistic ethnography might be implemented into the study of culture in order to show the relationships between languag

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Toșa, Ioan, and Tudor Sălăgean. "Din istoria muzeografiei românești." Anuarul Muzeului Etnograif al Transilvaniei 30 (December 20, 2016): 166–238. http://dx.doi.org/10.47802/amet.2016.30.12.

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The authors present the less known activity held at the Transylvanian Museum of Ethnography from 1937 to 1957 towards: Research and Conservation of the Folk Cultural Heritage; Development of a network of ethnographic museums; Establishment of circles of ethnographic researches; Capitalisation through exhibitions and publications. For the research and preservation of the folk cultural heritage there were organised research and acquisition campaigns and there were made questionnaires for finding the buildings for the National park which unfortunately could not be completed because of the war, an

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Kazubowski-Houston, Magdalena. "quiet theater: The Radical Politics of Silence." Cultural Studies ↔ Critical Methodologies 18, no. 6 (2017): 410–22. http://dx.doi.org/10.1177/1532708617744577.

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This article examines the potential of a transdisciplinary ethnographic approach that bridges ethnography, performance, storytelling, and imagination to contribute to an activist research practice within anthropology and other disciplines. It focuses on my current research project that studies, by means of dramatic storytelling, the impact of migration on Polish Romani women’s experiences of aging. In the dramatic storytelling sessions, the ethnographer and the interlocutor stepped into character and co-performed fictional stories loosely based on their own lives. Situating the project within

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Hutchinson, Jonathon. "The Ethnographer as Community Manager: Language Translation and User Negotiation." Media International Australia 145, no. 1 (2012): 112–22. http://dx.doi.org/10.1177/1329878x1214500113.

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This article investigates the ethnographic methodological question of how the researcher observes objectively while being part of the problem they are observing. It uses a case study of ABC Pool to argue a cooperative approach that combines the role of the ethnographer with that of a community manager who assists in constructing a true representation of the researched environment. By using reflexivity as a research tool, the ethnographer engages in a process to self-check their personal presumptions and prejudices, and to strengthen the constructed representation of the researched environment.

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Russell, Lisa, and Ruth Barley. "Ethnography, ethics and ownership of data." Ethnography 21, no. 1 (2019): 5–25. http://dx.doi.org/10.1177/1466138119859386.

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Establishing trust and obtaining informed consent with participants is reliant upon on a process whereby unequally positioned agents constantly re-negotiate (mis)trust and consent during ethnographic encounters. All research has been increasingly subject to an intensification in ethical regulation, within a context whereby Eurocentric norms and ethical guidelines arguably diminish individual accountability under the guise of quasi-contractual relationships. This phenomenon has particular implications for ethnography and its management of ethics, given its intimate, longitudinal and receptive n

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Wurigemule. "Museum ethnography and cultural values in Kazakhstan (Based on ethnographic works in Almaty)." Journal of history 97, no. 2 (2020): 68–74. http://dx.doi.org/10.26577/jh.2020.v97.i2.07.

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Dhungana, Raj Kumar. "Ethnography of School Violence: A Cultural Perspective." Journal of Education and Research 10, no. 2 (2020): 125–26. http://dx.doi.org/10.3126/jer.v10i2.32725.

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School education is largely universalised in Nepal, but schools are not yet free from different challenges like violence. This study aimed to explore how adolescents are experiencing school violence, how it affects the school life, and how Nepali public schools are responding to such violence. Exploring these aspects, as the theoretical basis, I used the idea of cultural violence (Galtung, 1990), critical theory of othering (Kumasiro, 2000) and some of the locally practiced perspectives.

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Conquergood, Dwight. "Rethinking ethnography: Towards a critical cultural politics." Communication Monographs 58, no. 2 (1991): 179–94. http://dx.doi.org/10.1080/03637759109376222.

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Murphy, Patrick D. "Media Cultural Studies' Uncomfortable Embrace of Ethnography." Journal of Communication Inquiry 23, no. 3 (1999): 205–21. http://dx.doi.org/10.1177/0196859999023003002.

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Pearson, Joanne. "Book Review: Cultural Bodies: Ethnography and Theory." International Journal of Cultural Studies 7, no. 4 (2004): 499–501. http://dx.doi.org/10.1177/1367877904051251.

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Rekdal, Ole Bjorn. "Cross-Cultural Healing in East African Ethnography." Medical Anthropology Quarterly 13, no. 4 (1999): 458–82. http://dx.doi.org/10.1525/maq.1999.13.4.458.

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Gleeson, Paul. "Cultural Differences in Teachers’ Work: an ethnography." South Pacific Journal of Teacher Education 22, no. 1 (1994): 5–18. http://dx.doi.org/10.1080/0311213940220102.

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Middleton, Townsend, and Jason Cons. "Coming to terms: Reinserting research assistants into ethnography’s past and present." Ethnography 15, no. 3 (2014): 279–90. http://dx.doi.org/10.1177/1466138114533466.

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Research assistants have long been central to ethnographic practice, yet the conventions of academic labor have left their roles under-stated and obscure. The implications, we opine, are both theoretical and practical. Writing research assistants back in to our collective considerations of the method does more than simply fill a lacuna in the ‘reflexive turn’. It opens windows onto a radically transformed field of ethnographic practice. Today, the ‘field’ appears neither where nor what it used to be. Ethnographers are exploring ever-new terrains—many of them emergent, unstable, and dangerous.

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Walford, Geoffrey. "For ethnography." Ethnography and Education 4, no. 3 (2009): 271–82. http://dx.doi.org/10.1080/17457820903170093.

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Sabry, Tarik. "Ethnography as thrownness and the face of the sufferer." European Journal of Cultural Studies 24, no. 4 (2021): 816–31. http://dx.doi.org/10.1177/1367549421994577.

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This article provides a self-reflexive account of ethnographic research conducted on the outskirts of Burj Al Brajneh, a Palestinian refugee camp in Beirut, run by Hezbollah. It focuses on ethnographic research conducted with a Syrian refugee family including the mother, father and three children. The research is well captured, in hindsight, by Sarah Pink’s definition of ethnography as a ‘reflexive and experiential process through which academic and applied understanding, knowing and knowledge are produced’. The article demonstrates how the ethnographer’s experience with the refugee children w

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Kolenda, Pauline. "Ethnography of ideology." Reviews in Anthropology 16, no. 1-4 (1991): 183–94. http://dx.doi.org/10.1080/00988157.1991.9977893.

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Ailon, Galit. "Setting Sail on Stormy Waters: On the Role of Organizational Ethnographers in the Age of Financialization." Journal of Business Anthropology 2, no. 1 (2013): 33. http://dx.doi.org/10.22439/jba.v2i1.4070.

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Current financialization marks a broad cultural shift in the economy. It also marks a cultural shift within organizations. Primarily, it seems to challenge the status of profit as an ultimate measure that no logic transcends, sanctifying in its place the concept of ‘shareholder value’. This article discusses this transformation and argues that it has two major implications for organizational ethnographers. First, it holds the potential for overcoming the traditional suspicion towards ethnography in the fields of business and management, and the accompanying wariness towards the type of social

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Ehn, Billy, and Orvar Löfgren. "Ethnography in the Marketplace." Culture Unbound 1, no. 1 (2009): 31–49. http://dx.doi.org/10.3384/cu.2000.1525.091431.

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What happens when cultural analysis enters the world of applied research and academics become consultants working with corporations and public institutions? The divide between academic research and commercial ethnography has often hampered communication and critical exchanges between these two worlds. In this paper we look at the experiences of consultants, drawing on Danish and Swedish examples. What can we learn from them when it comes to organizing research under time pressure, communicating results and making people understand the potentials of cultural analysis? And how could consul

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Postill, John, and Sarah Pink. "Social Media Ethnography: The Digital Researcher in a Messy Web." Media International Australia 145, no. 1 (2012): 123–34. http://dx.doi.org/10.1177/1329878x1214500114.

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Social media practices and technologies are often part of how ethnographic research participants navigate their wider social, material and technological worlds, and are equally part of ethnographic practice. This creates the need to consider how emergent forms of social media-driven ethnographic practice might be understood theoretically and methodologically. In this article, we respond critically to existing literatures concerning the nature of the internet as an ethnographic site by suggesting how concepts of routine, movement and sociality enable us to understand the making of social media

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Horst, Heather, and Larissa Hjorth. "Visualising ethnography: ethnography’s role in art and visual cultures." Visual Studies 29, no. 2 (2014): 125–27. http://dx.doi.org/10.1080/1472586x.2014.886862.

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