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Kylie Message, New Museums and the Making of Culture

机译:凯莉·凯尔(Kylie Message),新博物馆和文化建设

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This wide-ranging and ambitious book will be essential reading for those interested in the historyof museums, material culture, anthropological thought, settler-indigenous relations and migration.It offers a series of rich and stimulating narratives through an original analysis of material cultureand anthropological exchange between two countries that are not usually brought intocomparison so directly. Henare demonstrates the way that Scotland and New Zealand share'histories of imperialism, colonization, migration and settlement' (p. 11) in a survey of why andhow people, artefacts and ideas travelled between them, from the time of the Pacific voyagesof Captain Cook to the present, ending up in museums across the length and breadth of bothcountries. She charts a fascinating path 'through an examination of the changing importanceof museums and their collections (with particular reference to anthropology), a critique ofhistorical representations of exchange in the context of Empire, and an assertion of the centralrole of artefacts in any understanding of society and culture'(p.11).Museums, Anthropology and Imperial Exchange is both an historical and 'material'ethnography. The first chapter makes a strong case for a re-invigorated material cultureapproach in anthropology and laments the shift in this discipline from the museum to theacademy and its attendant linguistic-based methodologies. Henare wants to return to anappreciation of what is distinctive about the 'artefact qua artefact, that it might instantiatemeaning in a different way than language' (p. 5). The text is interspersed with Henare's ownobservations as she visits museums and examines exhibitions and collections. I found theseless enlightening than the surrounding discussion and they often interrupted the narrative flow.The second chapter, 'Objects of Exploration' opens with Henare's account of going tolook at Maori (indigenous New Zealand) cloaks in the National Museum of Scotland. Sheexamined one presented to Queen Elizabeth by the Maori people, which she takes with her towear every time she visits New Zealand, and two other much older cloaks collected in theeighteenth century, probably on one of Cook's voyages. One of the delights of this book is thecareful attention to each object and its provenance (or lack of it), demonstrating, for those whohave not worked in museums, how objects are catalogued and what may happen to theinformation over time. With older colonial objects that passed through many collectors' hands,new stories and information were often created around them that may or may not be true. Thisconsideration leads to a nuanced discussion of the centrality of artefacts to exploration and theforging of relationships with the indigenous and how both the potential colonizers and thecolonized viewed these processes. The changing view and value of these artefacts, particularlyfrom the point of Maori for whom they are 'taonga' or cultural treasures in the present is alsoemphasised
机译:对于那些对博物馆历史,物质文化,人类学思想,定居者与原住民的关系和迁徙感兴趣的人来说,这本范围广泛且雄心勃勃的书将是必读之书,它通过对物质文化和人类学交流的原始分析,提供了一系列丰富而有趣的叙述通常不会直接进行比较的两个国家之间的比较。埃纳雷(Henare)在对库克船长太平洋航行以来人们,手工艺品和思想在他们之间为何以及如何行进的调查中展示了苏格兰和新西兰分享“帝国主义,殖民,移民和定居的历史”的方式(第11页)。到现在,最终出现在两个国家的长度和广度上的博物馆中。她通过考察博物馆及其收藏品(尤其是人类学)的重要性的变化,对帝国主义背景下的交换的历史表示的批判以及在任何对社会的理解中都对人工制品的中心论断的论断,画出了一条引人入胜的道路。 (p.11)。博物馆,人类学和帝国交易既是历史民族学,也是“物质”民族学。第一章为重新振兴人类学中的物质文化方法提供了有力的例证,并对这一学科从博物馆到学院及其伴随的基于语言学的方法论的转变感到遗憾。 Henare希望重新认识“人工制品或人工制品的独特之处,以便它可以以不同于语言的方式实例化意义”(第5页)。这段文字散布在Henare参观博物馆,考察展览和藏品时的个人观察中。我发现这些启发比周围的讨论无济于事,而且它们经常打断叙事流程。第二章“探索的对象”以Henare讲述的看待苏格兰国家博物馆中的毛利人(新西兰土著)斗篷的故事开头。她检查了毛利人送给伊丽莎白女王的一件衣服,每次访问新西兰时她都会带着它穿的衣服,以及十八世纪收集的另外两个更古老的斗篷,可能是库克的一次航行。本书的乐趣之一是对每个对象及其来源(或缺乏来源)的认真关注,向那些没有在博物馆工作的人们展示了如何对对象进行分类以及随着时间的推移信息可能发生什么。由于旧的殖民地物件经过许多收藏家的手中,因此常常在它们周围创造出新的故事和信息,这可能是真实的,也可能不是真实的。这种考虑导致对人工制品在探索和建立与土著人之间的关系的中心性以及潜在的殖民者和殖民者如何看待这些过程方面的细致讨论。还强调了这些手工艺品的观点和价值的变化,特别是从毛利人的角度来看,他们是“ taonga”或目前的文化宝藏。

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