The Cisco Homestead and Hassanamisco Reservation

Author(s):  
D. Rae Gould

Chapter 7 continues to explore the centrality of place to the continuation of Nipmuc culture and identity, and the concept of cultural landscapes, large and small. The important role that Nipmuc women who lived at the Cisco Homestead, such as Sarah Arnold Cisco, Sarah Cisco Sullivan, and Zara Ciscoe Brough, had in the preservation of this place is a focus of the chapter’s history about the homestead andHassanamisco Reservation in Grafton, Mass. The parcel on Brigham Hill Road in Grafton (which became the Hassanamisco Reservation) became the last parcel of tribally-owned land in the region following the sale of the parcel at Hassanamesit Woods. The decision to preserve this land base by women leaders of the tribe, beginning in 1857, became a defining moment in the formation of the modern-day Nipmuc Tribe. Without the preservation of this land and homestead, the tribe would not have continued as a distinct cultural group as it exists today.

2020 ◽  
Vol 43 ◽  
Author(s):  
Andrea Bender

Abstract Tomasello argues in the target article that, in generalizing the concrete obligations originating from interdependent collaboration to one's entire cultural group, humans become “ultra-cooperators.” But are all human populations cooperative in similar ways? Based on cross-cultural studies and my own fieldwork in Polynesia, I argue that cooperation varies along several dimensions, and that the underlying sense of obligation is culturally modulated.


2005 ◽  
Author(s):  
Matt Bristol
Keyword(s):  

2007 ◽  
Author(s):  
Erica I. Desrosiers ◽  
Jessica A. Gallus
Keyword(s):  

2013 ◽  
Author(s):  
Rebecca Voelker
Keyword(s):  

2017 ◽  
Vol 46 (2) ◽  
pp. 3-8
Author(s):  
Martha Finch

Each week in my religion and food course during Spring 2016, a student or I brought foods related to the religious group we were studying into the classroom for all to try. With the first dish they tasted, students asked, “So what makes this food ‘religious’?” This question formed the central theme throughout the semester as we wrestled with what religion is in the context of food and foodways: the network of material aspects (food itself; practices like growing, distributing, cooking, eating; sensory experiences such as taste) and conceptual aspects (ideas, meanings, metaphors, symbols, values such as taste) of food in a particular social/cultural group. The familiar and unfamiliar foods elicited visceral reactions from students. This essay argues that paying closer attention to religion as an independent interpretive category and especially to food itself, as a material agent eliciting powerful sensory effects that precede religious ideas and enable those ideas, provides an alternative to dependence on common food studies’ interpretive categories and on the Protestant-influenced focus on food as abstracted symbol or metaphor of ‘meaning.’


2020 ◽  
Vol 2020 (2) ◽  
pp. 181-187
Author(s):  
Brych M ◽  

In Ukraine, there is no holistic perception of historical and cultural environments of monumental ensembles and complexes as an object of protection and use today. Their preservation will be effective only when the understanding of the object of protection is extended to the boundaries of the cultural landscape, including all its valuable elements. The best way to implement this concept is to include cultural landscapes in the open-air museum exhibition as its integral, active, and living element.


Sign in / Sign up

Export Citation Format

Share Document