Cosmeston, South Wales: Conquest, colonisation and material culture change

Author(s):  
Alice Forward ◽  
John Hines
2001 ◽  
Vol 8 (1) ◽  
pp. 31-34
Author(s):  
Allan Macinnes

This paper makes an important, interdisciplinary contribution, to the ongoing debate on the transition from clanship to capitalism. Integral to this contribution is the important distinction between capitalism as an individualist ideology and capitalist societies where individualism is a widespread but not necessarily a universal ideology. His concern is not with the bipolar opposition of landlord and people which tends to dominate debates on the land issue in the Highlands. Instead, he focuses on material culture change in relation to landscape organisation, settlement patterns and morphology in order to examine how social relationships were structured during the critical period of estate re-orientation often depicted progressively as Improvement but regressively as clearance through the removal and relocation of population. His case study on Kintyre is particularly valuable. By scrutinising spatial as well as social relationships Dalglish demonstrates that clanship was based as much on daily practices of living as on an patrimonial ideology of kinship, practices which led the House of Argyll to attempt the reinvention of concepts of occupancy in order to emphasise the importance of the individual over the family through partitioned space.


2009 ◽  
Vol 16 ◽  
pp. 1-19 ◽  
Author(s):  
Janis Wilton

The New South Wales Migration Heritage Centre was established in 1998. Since 2003 its physical presence has been located within Sydney’s Powerhouse Museum and it has had the strategic brief to record the memories of ageing migrants before their stories are lost. The Centre is, however, a museum without a collection; a heritage authority without heritage sites; a cultural institution whose main presence is in cyberspace. Among its high profile projects is one entitled Objects through time and another Belongings. Both focus on the ways in which objects can convey aspects of the migration experience. Belongings, the focus of this article, presents the remembered experiences of people who migrated to Australia after World War II, and seeks to highlight significant features of their experiences through asking them to share their memories and to nominate and talk about significant objects. As a project it grew out of movable heritage policy work within state government agencies, and its initiators – John Petersen, Kylie Winkworth and Meredith Walker – were central players in this development. It was also inspired by the National Quilt Register of the Pioneer Women’s Hut at Tumbarumba. With its object-centred approach and accompanying edited interview transcripts, Belongings provides a focus for exploring the messages and emphases that emerge when oral history interviews concerned with migration have the specific brief to ask about material culture and its significance. Belongings also enables an exploration of the layering of those messages that emerges when object captions are located back in the context of the oral history interviews from which they were extracted. As a virtual exhibition, Belongings also provides the opportunity to consider the challenges for museums (virtual and real) when they need to condense the richness of migrant oral histories and life stories to captioned objects that can be put on display.


2000 ◽  
Vol 3 (2) ◽  
pp. 167-187 ◽  
Author(s):  
David Frankel

During the third millennium cal BC, there were major changes in many aspects of Cypriot material culture, technology and economy which characterize the division between the Chalcolithic and early Bronze Age on the island. Many innovations can be traced to Anatolian antecedents. These include a very wide array of domestic as well as agricultural and industrial technologies. Their nature and range make it possible to argue strongly for the movement of people to the island, rather than for other mechanisms of technology transfer and culture change. This identification of an intrusive group, with distinctive patterns of behaviour (habitus), opens up questions of prehistoric ethnicity, and the processes by which the initial maintenance of different lifeways by indigenous and settler communities eventually gave way to a common cultural system.


1998 ◽  
Vol 63 (2) ◽  
pp. 199-222 ◽  
Author(s):  
Kent G. Lightfoot ◽  
Antoinette Martinez ◽  
Ann M. Schiff

This paper presents an archaeological approach to the study of culture change and persistence in multi-ethnic communities through the study of daily practices and based on a crucial tenet of practice theory-that individuals will enact and construct their underlying organizational principles, worldviews, and social identities in the ordering of daily life. The study of habitual routines is undertaken in a broadly diachronic and comparative framework by examining daily practices from a multiscalar perspective. The approach is employed in a case study on the organization of daily life of interethnic households composed of Native Californian women and Native Alaskan men at the Russian colony of Fort Ross in northern California. Recognizing that different opportunities and choices existed for household members in this colonial setting, we explore how they constructed their own unique identities by examining the spatial layout of residential space, the ordering of domestic tasks, and the structure of trash disposal. We argue that trash deposits and middens in built environments, which often accumulate through routinized tasks, present great promise for examining the processes of culture change and persistence in archaeology.


Author(s):  
Denis Byrne

This chapter looks to the contribution an archaeology of the contemporary past can make to reframing conceptions of Indigenous authenticity. Drawing on archaeological fieldwork experiences from the 1980s in New South Wales, Australia, the author, in retrospect, realizes the extent to which what he had framed, in positivist terms, as prehistoric stone artefacts that comprised a field of affective intensity for his Aboriginal co-worker. The chapter reviews new thinking on archaeological materiality and the potential it offers for a reconsideration of concepts such as authenticity and assimilation which have so influenced and constrained white thinking about the cultural ‘validity’ of contemporary Indigenous material culture.


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