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Conclusion Costume as Elective Identity

Pravina Shukla Indiana University Press ePub

MY APPROACH TO DRESS, EXEMPLIFIED IN THIS BOOKS CASE studies of costume, is folkloristic, an approach that uses ethnographic methods to situate actions in the contexts of creation, communication, and consumption.1 If material culture is defined as “culture made material,”2 and dress is a form of material culture, then dress (or costume) can be read as material manifestations of culture. Costume requires creators, so study must recognize individuals and individual interpretations of the costume traditions, standards, and goals. In focusing on the individual in the creative act, material culture studies combine attention to the object—its form, technology, and aesthetics—with attention to contexts of production and performance, where influences, processes, and procedures of evaluation come together. In acknowledging the centrality of contexts, we note those that are visible and tangible and those that are hidden in the mind yet fill the acts and products with meaning.

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9 The Particular

Hilary E Kahn Indiana University Press ePub


MOST DEFINITIONS OFGLOBALIZATIONREFER TO THE GROWING ecological, social, institutional, and cultural connectedness of the world. Beyond this basic consensus, analyses of the core characteristics and implications of this increased interdependency diverge. Hyperglobalists proclaim the power of global processes to undermine local and national economies, polities, and culture. Others contend that such sweeping propositions are strong overstatements. One line of argument focuses on the resilience and continued distinctiveness of local and national sociocultural processes in the face of globalization. Building on this point, a third framework contends that the global is produced by the very processes and formations it is thought to overrun.1 Together these three perspectives result in globalization being simultaneously identified as a contemporary condition, an unfolding process, an eventual endpoint, a universalizing trend, and multidimensional phenomena (Van Der Bly 2005). The existence of these strongly contrasting viewpoints, and the difficulty in resolving their differences, is not solely attributed to divergent theoretical points of departure, objects of study, methods, and data. Rather it is grounded in a critical dimension and dynamic—the particular.

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18. “Press Forward your whole Line and Follow up Armistead's Success”

Brian K. Burton Indiana University Press ePub

“Press Forward Your Whole Line and Follow Up Armistead’s Success”

THE REBEL INFANTRY continued to move forward. D. H. Hill's division, marching behind William Whiting, turned right off the Willis Church road toward a patch of woods at the foot of Malvern Hill, just north of the intersection of the Carter's mill and Willis Church roads. Hill's men had to cross an open field and Western Run to get to the trees, and as they did so, the same Union guns that had whipped the Confederate artillery found infantry as well. George B. Anderson's North Carolinians, on the left of Hill's line on the Willis Church road, came within range of Henry Kingsbury's canister along with the fire of Adelbert Ames's, La Rhett Livingston's, Walter Bramhall's, and Thomas Osborn's batteries. Innis Palmer's two regiments also opened fire. The 14th North Carolina got within a hundred yards of the guns, but the fire was too much, and the regiment's color-bearer fell. Palmer's men pursued, and some members of the 36th New York pounced on the prize. It was the only time during the war that the 14th lost its flag. Anderson was wounded, but his men rallied on the south side of Western Run.1

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The Warehouse and the Wilderness

Scott Russell Sanders Indiana University Press ePub

The world is made, not of atoms,
but of stories.


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6 The Seductions of Guiding Christians

Jackie Feldman Indiana University Press ePub

SHORTLY AFTER I switched from guiding pilgrims to lecturing in anthropology, my wife remarked, “As a lecturer, your first responsibility is to instruct; as a guide it is to seduce.” She was referring to the role of tour guides to convey the proper impression, to ferret out the desires and beliefs of the pilgrims, and “play the game” – le jeu de la seduction – in ways that would win their confidence, engage their emotions, satisfy their expectations, and yield compliments, requests for future services, and generous tips.1

The use of the term of “seduction” with respect to Christian pilgrimage may seem surprising.2 For religion, “seduction was a strategy of the devil, whether in the guise of witchcraft or love.”3 Seduction was generally seen as evil, a sin, a diversion of mankind from its spiritual goal by the temptations of the flesh. Fornication, unfaithfulness, and idolatry are frequently linked in the Hebrew Bible (e.g., Hosea 2, Ezekiel 15). Numbers 15:39 commands the children of Israel to remember and perform the commandments of the Lord and “not seek after your own hearts and your own eyes, after which you prostitute (Hebrew: zonim) yourselves.”

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