The question of ethics and their role in archaeology has stimulated one of the discipline's liveliest debates. In this collection of essays, first published in 2006, an international team of archaeologists, anthropologists and philosophers explore the ethical issues archaeology needs to address. Marrying the skills and expertise of practitioners from different disciplines, the collection produces interesting insights into many of the ethical dilemmas facing archaeology today. Topics discussed include relations with indigenous peoples; the professional standards and responsibilities of researchers; the role of ethical codes; the notion of value in archaeology; concepts of stewardship and custodianship; the meaning and moral implications of 'heritage'; the question of who 'owns' the past or the interpretation of it; the trade in antiquities; the repatriation of skeletal material; and treatment of the dead. This important collection is essential reading for all those working in the field of archaeology, be they scholar or practitioner.
This provocative and theoretically sophisticated book reveals how capitalism produced and sustained a culture of its own in the nineteenth and early twentieth centuries. "Richards provides a valuable account of the interaction between cultural and business development in Victorian England by focusing on the evolution of advertising. Through an examination of five case studies, ranging from how advertisers employed images of the Crystal Palace Exhibition of 1851 to their use of images of women just before WWI, he argues that the British developed a new type of culture in the mid and late-19th century--a new way of thinking and living increasingly based upon the possession of material goods, commodities. Revising the findings of some earlier scholars, Richards shows that 'cultural forms of consumerism . . . came into being well before the consumer economy did.' The 50 well-reproduced advertising images greatly enhance the value of this study." --M. Blackford, "Choice"
Commodity culture and colonialism are intimately related and mutually constitutive. This book analyses the transformation of local cultures in the context of global interaction in the period 1851-1914. It also demonstrates methodologies and theoretical approaches from this field of study, and puts these into practise in the case studies presented.
Time and Commodity Culture is a detailed and theoretically sophisticated account of the cultural systems of postmodernity. Through a series of four linked essays on postmodern theory, tourism, gift exchange and commodity exchange, and the social organization of memory, it explores some of the implications of the commodification of culture for the contemporary and postmodern world.
The contributions in this volume document, both in past social contexts and recent ones, the need to understand branded commodities as part of a broader continuum with techniques of gift-giving, ritual, and sacrifice.
The meaning that people attribute to things necessarily derives from human transactions and motivations, particularly from how those things are used and circulated. The contributors to this volume examine how things are sold and traded in a variety of social and cultural settings, both present and past. Focusing on culturally defined aspects of exchange and socially regulated processes of circulation, the essays illuminate the ways in which people find value in things and things give value to social relations. By looking at things as if they lead social lives, the authors provide a new way to understand how value is externalized and sought after. Containing contributions from American and British social anthropologists and historians, the volume bridges the disciplines of social history, cultural anthropology, and economics, and marks a major step in our understanding of the cultural basis of economic life and the sociology of culture. It will appeal to anthropologists, social historians, economists, archaeologists, and historians of art.
For the past century, the anthropological study of the Mexican economy has accentuated the cultural and historical distinctiveness of its subjects, a majority of whom share Amerindian or mestizo identity. By selectively reviewing this record and critically examining specific foundational and later empirical studies in several of Mexico''s key regions, as well as the U.S.-Mexico borderlands and the new trans-border space in the U.S. and Canada for Mexican-origin migrant labor, this book encourages readers to critically rethink their views of economic otherness in Mexico (and, by extension, elsewhere in Latin America and the Third World), and presents a new framework for understanding the Mexican/Mesoamerican economy in world-historical terms. Among other things, this involves reconciling the continuing attraction of concepts like ''penny capitalism'' with the realities of a world ever more subjected to continental and global market projects of ''DOLLAR CAPITALISM.'' It also involves concentrating on the production and consumption of commodity value.The key concept ''commodity culture(s)'' serves as a thread to loosely integrate the separate chapters of this book. It is conceived as a way to operationally immobilize two contradictory tendencies: first, the tendency to understand an economy like Mexico''s as a separate reality from its sociocultural matrix thus distorting its influence; and, second, the tendency to submerge ''economy'' in its sociocultural matrix thereby diffusing its influence. This double immobilization promotes a focus on the interconnectedness of economy, society, and culture, but also makes it possible methodologically to approach themes like cultural survival, subsistence/livelihood security, use value, ecological degradation, human rights, or the sociocultural connectedness of the economy from the perspective of a commodity-focused analysis that privileges use- and exchange-value production and consumption. Such an approach provides a unique perspective in demonstrating how lived experience is informed by and shapes the diversifying funds of knowledge that enable Mexicans under economic stress to make culturally-informed choices in their material interest. The focus on deliberative decision-making, understood as involving utilitarian means-end reasoning necessarily influenced by social and moral considerations, promotes a balanced approach to the economy/culture relationship and to the role of agency in processes of economic transformation. The challenge to economic anthropology in seeking to understand processes of livelihood and accumulation in societies like Mexico with uneven development, persisting cultures of precapitalist origin, yet pervasive involvement in continental and global capitalist markets, is to deal with an unusually diverse array of capital/labor relations, as well as with significant sectors of the rural population with combined, if alternating, involvement in capitalist, petty commodity, and subsistence circuits of value production and consumption. The common denominator of this activity is deliberative choice by Mexicans regarding the acquisition, use, and/or accumulation of commodity value calculated in money terms. This market-responsive behavior, since the early 1980s, has been generated by conditions of subsistence and/or accumulation crisis in Mexico. There is an important message here that should be comforting to those in the United States who are threatened by or uneasy about the growing presence of Mexican migrants in our midst. It should also give pause to others who are quick to emphasize, even exoticize or romanticize, the cultural or ethnic differences between Mexicans and Americans. With regard to fundamental aspirations and considerations related to making and earning a living, including sociopolitical understandings, there is really very little difference between us. Too much has been made in the past of the concrete economic differences between our two countries represented in abstract, statistical terms (or in systemic terms regarding politics/political culture) as an asymmetrical First World-Third World divide. This notion of economic (and political) difference or ''otherness'' has been reinforced by a conflictive and controversial history that has shaped the international border between the U.S. and Mexico, and reverberated in our respective national identities, since the middle of the 19th century. It has also been accentuated by the impersonal, instrumental discourse of international capitalist development which has made ''maquiladora,'' ''indocumentado,'' and ''cheap labor'' household words in both countries. Against this litany of economic (and political) difference, the lesson to be gleaned from the record of study of Mexican/Mesoamerican commodity culture, from the highlands of Guatemala to the Valleys of Oaxaca or Guerrero to the coasts of Veracruz and along the Rio Bravo side of the border, is that its bearers and fashioners, the peoples of this vast region south of the Rio Grande/Rio Bravo, think and act about making and earning their livelihood just as we would in their space. It is this fundamental recognition of our common humanity that should be uppermost in all of our minds as we negotiate and struggle our respective ways together through NAFTAmerica in the twenty-first century.
Buying (RED) products—from Gap T-shirts to Apple—to fight AIDS. Drinking a “Caring Cup” of coffee at the Coffee Bean & Tea Leaf to support fair trade. Driving a Toyota Prius to fight global warming. All these commonplace activities point to a central feature of contemporary culture: the most common way we participate in social activism is by buying something. Roopali Mukherjee and Sarah Banet-Weiser have gathered an exemplary group of scholars to explore this new landscape through a series of case studies of “commodity activism.” Drawing from television, film, consumer activist campaigns, and cultures of celebrity and corporate patronage, the essays take up examples such as the Dove “Real Beauty” campaign, sex positive retail activism, ABC’s Extreme Home Makeover, and Angelina Jolie as multinational celebrity missionary. Exploring the complexities embedded in contemporary political activism, Commodity Activism reveals the workings of power and resistance as well as citizenship and subjectivity in the neoliberal era. Refusing to simply position politics in opposition to consumerism, this collection teases out the relationships between material cultures and political subjectivities, arguing that activism may itself be transforming into a branded commodity.
From 1850 to 1859, Charles Dickens 'conducted' Household Words, a weekly miscellany intended to instruct and entertain predominantly middle-class readers. He filled the journal with articles about various commodities, many of which raise questions about how far society should go in permitting people to buy and sell goods and services.Although studies of Victorian commodity culture have tended to focus on the novel, scholarly interest in Victorian periodicals and material culture has been prompted by recognition of the major role the press played in disseminating knowledge and information about the proliferating world of goods. At the same time, periodicals like Household Words were themselves commodities that relied on their marketability for survival. This book provides a cultural study of the journal's representation of commodities that records the changing relationship between people and things exposed in the contributors' attempts to come to terms with the development of urban commodity culture at mid-century.
Capitalism's Eye is an extremely ambitious cultural history of how people experienced commodities in the era of industrial expansion. Writing against the dominant argument that the 'society of the spectacle' emerged fully formed in the mid-nineteenth century, Kevin Hetherington explains that the emergence of a culture of mass consumption dominated by visual experience was a much slower process, not truly ascendant until after the First World War. Looking at the department stores, home life, and the great exhibitions around the turn of the last century, Capitalism's Eye promises to transform how we understand both the cultural history of capitalism in America and Europe and the historical roots of the mediated spectacle that dominates our world today.
