Authenticity is taken-for-granted as an absolute value in contemporary life. In Culture and Authenticity, Charles Lindholm calls upon anthropological case studies from different cultures, historical material, and comparative philosophy, to explore how notions of authenticity develop, what forms it takes, and how it changes over time. Examines the idea of authenticity and its role in modern culture Explores society’s preoccupation with authenticity and the search for ‘real’ experiences Looks at how the concept of authenticity intersects with questions about religion, ethnicity, and race Investigates authenticity in the context of fields such as dance, cuisine, travel, and the modern marketplace
Across sociology and cultural studies in particular, the concept of authenticity has begun to occupy a central role, yet in spite of its popularity as an ideal and philosophical value authenticity notably suffers from a certain vagueness, with work in this area tending to borrow ideas from outside of sociology, whilst failing to present empirical studies which centre on the concept itself. Authenticity in Culture, Self, and Society addresses the problems surrounding this concept, offering a sociological analysis of it for the first time in order to provide readers in the social and cultural sciences with a clear conceptualization of authenticity and with a survey of original empirical studies focused on its experience, negotiation, and social relevance at the levels of self, culture and specific social settings.
‘Authenticity’ and authentication is at the heart of museums’ concerns in displays, objects, and interaction with visitors. These notions have formed a central element in early thought on culture and collecting. Nineteenth century-explorers, commissioned museum collectors and pioneering ethnographers attempted to lay bare the essences of cultures through collecting and studying objects from distant communities. Comparably, historical archaeology departed from the idea that cultures were discrete bounded entities, subject to divergence but precisely therefore also to be traced back and linked to, a more complete original form in de (even) deeper past. Much of what we work with today in ethnographic museum collections testifies to that conviction. Post-structural thinking brought about a far-reaching deconstruction of the authentic. It came to be recognized that both far-away communities and the deep past can only be discussed when seen as desires, constructions and inventions. Notwithstanding this undressing of the ways in which people portray their cultural surroundings and past, claims of authenticity and quests for authentication remain omnipresent. This book explores the authentic in contemporary ethnographic museums, as it persists in dialogues with stakeholders, and how museums portray themselves. How do we interact with questions of authenticity and authentication when we curate, study artefacts, collect, repatriate, and make (re)presentations? The contributing authors illustrate the divergent nature in which the authentic is brought into play, deconstructed and operationalized. Authenticity, the book argues, is an expression of a desire that is equally troubled as it is resilient.
A stimulating, smart book on what it means to live in a brand culture Brands are everywhere. Branding is central to political campaigns and political protest movements; the alchemy of social media and self-branding creates overnight celebrities; the self-proclaimed “greening” of institutions and merchant goods is nearly universal. But while the practice of branding is typically understood as a tool of marketing, a method of attaching social meaning to a commodity as a way to make it more personally resonant with consumers, Sarah Banet-Weiser argues that in the contemporary era, brands are about culture as much as they are about economics. That, in fact, we live in a brand culture. AuthenticTM maintains that branding has extended beyond a business model to become both reliant on, and reflective of, our most basic social and cultural relations. Further, these types of brand relationships have become cultural contexts for everyday living, individual identity, and personal relationships—what Banet-Weiser refers to as “brand cultures.” Distinct brand cultures, that at times overlap and compete with each other, are taken up in each chapter: the normalization of a feminized “self-brand” in social media, the brand culture of street art in urban spaces, religious brand cultures such as “New Age Spirituality” and “Prosperity Christianity,”and the culture of green branding and “shopping for change.” In a culture where graffiti artists loan their visions to both subway walls and department stores, buying a cup of “fair-trade” coffee is a political statement, and religion is mass-marketed on t-shirts, Banet-Weiser questions the distinction between what we understand as the “authentic” and branding practices. But brand cultures are also contradictory and potentially rife with unexpected possibilities, leading AuthenticTM to articulate a politics of ambivalence, creating a lens through which we can see potential political possibilities within the new consumerism.
To what extent has the demand for a vicarious experience of other cultures fuelled the expectation that the most important task for writers is to capture and convey authentic cultural material? This text argues that authenticity is in fact a restrictive category of literary judgment.
This book critically analyzes various means by which the authentic is searched for, staged, admired, dismissed, replicated or simply taken for granted. What is at work in such discursive practices is a poetics of imitation. This is seen as a paradoxical kind of poetics which renounces the authenticity of the created text.
“Charles Taylor is a philosopher of broad reach and many talents, but his most striking talent is a gift for interpreting different traditions, cultures and philosophies to one another...[This book is] full of good things.” —New York Times Book Review Everywhere we hear talk of decline, of a world that was better once, maybe fifty years ago, maybe centuries ago, but certainly before modernity drew us along its dubious path. While some lament the slide of Western culture into relativism and nihilism and others celebrate the trend as a liberating sort of progress, Charles Taylor calls on us to face the moral and political crises of our time, and to make the most of modernity’s challenges. “The great merit of Taylor’s brief, non-technical, powerful book...is the vigor with which he restates the point which Hegel (and later Dewey) urged against Rousseau and Kant: that we are only individuals in so far as we are social...Being authentic, being faithful to ourselves, is being faithful to something which was produced in collaboration with a lot of other people...The core of Taylor’s argument is a vigorous and entirely successful criticism of two intertwined bad ideas: that you are wonderful just because you are you, and that ‘respect for difference’ requires you to respect every human being, and every human culture—no matter how vicious or stupid.” —Richard Rorty, London Review of Books
Many people in the West or global North now live in a culture of 24/7 instant messaging, iPods and MP3s, streamed content, blogs, ubiquitous digital images and Facebook. But they are also surrounded by even more paper, books, telephone calls and material objects of one kind or another. The juxtaposition and proliferation of older and newer technologies is striking. Making Digital Cultures brings together recent theorizing of the 'digital age' with empirical studies of how institutions embrace these technologies in relation to older established technological objects, processes and practices. It asks how relations between 'analogue' and 'digital' are conceptualized and configured both in theory and inside the public library, the business organization and the archive. With its direct engagement with new media theory, science and technology studies, and cultural sociology, this volume will be of interest to scholars and students in the areas of media and communication and science and technology studies.
The controversial issue of cultural authenticity in children's literature resurfaces continually, always eliciting strong emotions and a wide range of perspectives. This collection explores the complexity of this issue by highlighting important historical events, current debates, and new questions and critiques. Articles in the collection are grouped under five different parts. Under Part I, The Sociopolitical Contexts of Cultural Authenticity, are the following articles: (1) "The Complexity of Cultural Authenticity in Children's Literature: Why the Debates Really Matter" (Kathy G. Short and Dana L. Fox); and (2) "Reframing the Debate about Cultural Authenticity" (Rudine Sims Bishop). Under Part II, The Perspectives of Authors, Illustrators, and Editors on Cultural Authenticity, are these articles: (3) "Who Can Tell My Story?" (Jacqueline Woodson); (4) "'Around My Table' Is Not Always Enough" (W. Nikola-Lisa); (5) "Authentic Enough: Am I? Are You? Interpreting Culture for Children's Literature" (Susan Guevara); (6) "The Candle and the Mirror: One Author's Journey as an Outsider" (Judi Moreillon); (7) "A Mess of Stories" (Marc Aronson); (8) "To Stingo with Love: An Author's Perspective on Writing Outside One's Culture" (Kathryn Lasky); and (9) "Multiculturalism Is Not Halloween" (Thelma Seto). Under Part III, Political Correctness and Cultural Authenticity, are these articles: (10) Beyond Political Correctness" (Hazel Rochman); (11) "The Complexity of Debates about Multicultural Literature and Cultural Authenticity" (Violet J. Harris); (12) "'Authenticity, ' or the Lesson of Little Tree" (Henry Louis Gates, Jr.); and (13) "Multicultural Literature and the Politics of Reaction" (Joel Taxel). Under Part IV, The Perspectives of Educators on Cultural Authenticity, are these articles: (14) "Can We Fly across Cultural Gaps on the Wings of Imagination? Ethnicity, Experience, and Cultural Authenticity" (Mingshui Cai); (15) "Accuracy and Authenticity in American Indian Children's Literature: The Social Responsibility of Authors and Illustrators" (Elizabeth Noll); (16) "Accuracy Is Not Enough: The Role of Cultural Values in the Authenticity of Picture Books" (Weimin Mo and Wenju Shen); (17) "Artistic Triumph or Multicultural Failure? Multiple Perspectives on a 'Multicultural' Award-Winning Book" (Laura B. Smolkin and Joseph H. Suina); (18) "Images of West Africa in Children's Books: Replacing Old Stereotypes with New Ones?" (Vivian Yenika-Agbaw); and (19) "Use of Spanish in Latino Children's Literature in English: What Makes for Cultural Authenticity? (Rosalinda B. Barrera and Ruth E. Quiroa). Under Part V, Connecting Cultural Authenticity to the Classroom, are these articles: (20) "Multiple Definitions of Multicultural Literature: Is the Debate Really Just 'Ivory Tower' Bickering?" (Mingshui Cai); (21) "The Trivialization and Misuse of Multicultural Literature: Issues of Representation and Communication" (Zhihui Fang; Danling Fu; Linda Leonard Lamme); and (22) "'I'm Not from Pakistan': Multicultural Literature and the Problem of Representation" (Curt Dudley-Marling). (NKA).
It is not uncommon for white suburban youths to perform rap music, for New York fashion designers to ransack the world's closets for inspiration, or for Euro-American authors to adopt the voice of a geisha or shaman. But who really owns these art forms? Is it the community in which they were originally generated, or the culture that has absorbed them? While claims of authenticity or quality may prompt some consumers to seek cultural products at their source, the communities of origin are generally unable to exclude copyists through legal action. Like other works of unincorporated group authorship, cultural products lack protection under our system of intellectual property law. But is this legal vacuum an injustice, the lifeblood of American culture, a historical oversight, a result of administrative incapacity, or all of the above? Who Owns Culture? offers the first comprehensive analysis of cultural authorship and appropriation within American law. From indigenous art to Linux, Susan Scafidi takes the reader on a tour of the no-man's-land between law and culture, pausing to ask: What prompts us to offer legal protection to works of literature, but not folklore? What does it mean for a creation to belong to a community, especially a diffuse or fractured one? And is our national culture the product of Yankee ingenuity or cultural kleptomania? Providing new insights to communal authorship, cultural appropriation, intellectual property law, and the formation of American culture, this innovative and accessible guide greatly enriches future legal understanding of cultural production.
