In Graham Greene’s short story ‘The Destructors’ (1954), set in London in the aftermath of the Second World War, a group of nine-year-old boys cause a house to collapse after breaking in and slowly pulling apart the internal structure of the
Time Trickery, Ethical Practice and Energy Demand in Postcolonial Britain
Contextualizing the Bishop Museum Hale Pili Exhibit through Archaeological Analyses
Jennifer G. Kahn
‘i Valley, Kaua‘i, Hawaiian Islands, that was organized as a means for broadly contextualizing the hale pili , an example of traditional Hawaiian folk housing currently housed in the Bishop Museum. I ask: how can we provide context for these “out of context
Kendall House, Alexander King, and Karl Mertens
have lost our hunting rifles? … Though [we] cannot persist without [our] own stubborn vitality, outside support is also vital to [our] survival.” Kendall House Boise State University Sustaining Indigenous Knowledge: Learning Tools and Community
man inspires many of Spenser’s love stories – even the one he tells us about his own marriage. But the fleeting image of a glorious Essex issuing forth from Leicester House only at the end of the Prothalamion also allows Spenser to return to
identities and homeland. There are many anglophone Arab women writers, such as Fadia Faqir, Dina Abujaber, Liela Aboulele, Ahdaf Soulf, Mohja Kahf and Hala Alyan after publishing her debut novel Salt Houses in 2017. These writers emigrated to the United
Rank Infraction among the Ngadha in Flores, Indonesia
Olaf H. Smedal
are organized in kin-based groups they call Houses ( sa’o ). 1 While these may appear at first glance to be predicated on a principle of matrilineal descent, as Schröter (2005) has asserted, closer analysis reveals that a more fundamental feature of
The Secondary Residence in Postwar France
From the early 1960s to the mid-1980s, a revaluation of the French countryside as a site of leisure and as a place to imagine France’s rural past fueled an unprecedented boom in the ownership of peasant houses by urban dwellers for use as secondary
Auspiciousness as a Practice of Emplacement
The subject of auspiciousness and inauspiciousness in South Asian society has largely been analyzed as a temporal condition in which there is a harmonious or inharmonious conjunction of people and events in time. In this article, the construction of houses by high-caste people living in a hamlet in Nepal is used to argue for a reconceptualization of auspiciousness and inauspiciousness as practices of emplacement in space and time. The analysis demonstrates how the rituals associated with the various stages of construction ensure the new house's compatibility with its spatial milieu—the soil, the site, the cardinal directions, and the reigning deities, as well as the vital force of the earth. Together with the auspicious timing of each stage of construction and its associated ritual with the owner's horoscope, the result of the building process shows auspiciousness to be a harmonious conjunction of person, place, and time.
Sharing and Negotiating Social Knowledge Through Space and Bodily Practice
This article takes the reader on a journey around the spaces of west African houses, and shows how the social world is replicated in the built environment. Based on the case study, this article argues that architecture serves as a model of the outside world to its inhabitants. Knowledge about the social order is embodied by moving through the architectural space. In this particular case, the society's kinship system and kin relations are encoded in the compounds' architectural spaces. This article traces how this order is created, read, and reproduced by its inhabitants, and argues that the house serves as a model of the social (kinship) order. I article conclude by showing that the emic architectural model of the local kinship systems allows for a higher complexity than verbal descriptions can. This article contributes to an anthropology of the house and discusses questions of collective knowledge and memory. It offers considerations of the nature of emic models and cognitive maps, and explores how these maps are shared and reproduced.
This article is an exploration of how the interdisciplinary relationship between art and anthropology can contribute to teaching anthropology in schools. The argument is made that through practical engagement with the environment - whether 'natural', social or built - one can develop important and complementary approaches to teaching and thinking about anthropology. Three specific areas of activity are examined: skill and practical work with materials, doing children's ethnographies and 'playing house'. The author draws upon her own experience of working both as an artist and an anthropologist.