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Agonistic Interpretation

A New Paradigm in Response to Current Developments

Nicole Deufel

Heritage interpretation, or interpretation in short, is arguably one of the most visible and impactful professional heritage management practices that visitors encounter in museums and at heritage sites. As an applied practice, interpretation is

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What is interpretation?

A cultural neurohermeneutic account

Steve Reyna

This essay answers the question: what is interpretation? It does so by proposing that interpretation involves certain brain operations. These utilize perceptual and procedural culture stored in neural networks. The parts of the brain performing interpretation are said to constitute a cultural neurohermenetic system, hypothesized to function according to an interpretive hierarchy. It is argued that such an approach has two benefits. The first of these is to provide a non-sociobiological, non-reductionist way of analyzing interactions between culture and biology. The second benefit is to provide conceptual tools for explaining how the micro-realm within individuals (I-space) makes connections in the macro-realm (E-space) of events in social forms. Conceptualization of such connections forms a basis for a variety of social analysis termed complex string being theory.

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Rogue or Lover

Value-Maximizing Interpretations of Withnail and I

Peter Alward

based on Italian director Franco Zeffirelli, with whom he has worked with in the past. In this article, I want to consider two interpretations of the film. According to the first interpretation, Withnail is a rogue. His audacious behavior is simply an

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Joan Vergés-Gifra

passage. We will assert that it opens the gate to an interpretation according to which the DP expresses the core meaning of fraternity. We will call that interpretation the narrow Rawlsian interpretation of fraternity. We shall draw the reader

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Bruno Haas, Philipp Schorch, and Michael Mel

descriptions and interpretations of a singular tatanua mask's evidently “individual character.” This is exactly the point where this article attempts to intervene. Tatanua masks have afforded a variety of investigations and views through which they have been

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Telling Her Story of War

Challenging Gender Bias at Culloden Battle eld Visitor Centre

Nicole Deufel

When live interpretation of women was first introduced at Culloden Battlefield Visitor Centre, it received little visitor interest and mixed reactions despite the key roles that women played during the 1745 Jacobite Rising. Consequent experiences with changes to the interpretation suggest that visitors' prior identification of wars with men makes them regard women's interpretation as irrelevant to the war story they came to learn. It appears that interpretation that mixes the stories of men and women can ensure visitors' engagement with interpretation of women at war while at the same time enhancing visitors' ability to personally connect with the interpretive content overall.

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Leslie Paul Thiele and Marshall Young

, allows the diverse parts of a complex social world to become integrated, understood and navigated. To develop practical judgment is to develop the capacity for a narrative framing of reality. The construction and interpretation of nested narratives

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Robert Leroux

Bourricaud, he says, concerning Suicide : ‘Thus Durkheim resorts, against his principles, to an individualist interpretation when he tries to explain why the periods of economic boom seem to be frequently accompanied by an increase in suicide rates: when the

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Narratives of Development

An Anthropological Investigation into Narratives as a Source of Enquiry in Development Planning

Taapsi Ramchandani

the relationship between the narrator and his or her story demands attention to narratives as objects of analysis themselves. An exercise in narrative enquiry shifts focus from the genesis to the interpretation of what is being said. The emphasis is

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Loyalty and Command

Shamans, Lamas, and Spirits in a Siberian Ritual

Galina Lindquist

This article considers a ritual of blessing the spirits of locality in Tuva, Southern Siberia, and compares the ways in which shamans and lamas perform it. The rituals are treated as pragmatic ways of attaining human ends rather than 'signifying practices' based on shared meanings, wherein practices create a certain version of reality. Ritual specialists and lay people share this social universe but differ in their positioning relative to various types of its inhabitants. In these conditions, it is suggested, it makes more sense to speak of bodily and emotional attitudes and styles of interpretation of signs than shared 'beliefs' as cognitive stances.