An international and multidisciplinary team addresses significant ethical questions about the rights to access, manage and interpret the material remains of the past.

Presents the first comprehensive study of the 'Byzantine Google' and how it reshaped Byzantine court culture in the tenth century.

Performance artist and scholar E. Patrick Johnson’s provocative study examines how blackness is appropriated and performed—toward widely divergent ends—both within and outside African American culture. Appropriating Blackness develops from the contention that blackness in the United States is necessarily a politicized identity—avowed and disavowed, attractive and repellent, fixed and malleable. Drawing on performance theory, queer studies, literary analysis, film criticism, and ethnographic fieldwork, Johnson describes how diverse constituencies persistently try to prescribe the boundaries of "authentic" blackness and how performance highlights the futility of such enterprises. Johnson looks at various sites of performed blackness, including Marlon Riggs’s influential documentary Black Is . . . Black Ain’t and comedic routines by Eddie Murphy, David Alan Grier, and Damon Wayans. He analyzes nationalist writings by Amiri Baraka and Eldridge Cleaver, the vernacular of black gay culture, an oral history of his grandmother’s experience as a domestic worker in the South, gospel music as performed by a white Australian choir, and pedagogy in a performance studies classroom. By exploring the divergent aims and effects of these performances—ranging from resisting racism, sexism, and homophobia to excluding sexual dissidents from the black community—Johnson deftly analyzes the multiple significations of blackness and their myriad political implications. His reflexive account considers his own complicity, as ethnographer and teacher, in authenticating narratives of blackness.

Bringing the World Home sheds new light on China’s vibrant cultural life between 1895 and 1919—a crucial period that marks a watershed between the conservative old regime and the ostensibly iconoclastic New Culture of the 1920s. Although generally overlooked in the effort to understand modern Chinese history, the era has much to teach us about cultural accommodation and is characterized by its own unique intellectual life. This original and probing work traces the most significant strands of the new post-1895 discourse, concentrating on the anxieties inherent in a complicated process of cultural transformation. It focuses principally on how the need to accommodate the West was reflected in such landmark novels of the period as Wu Jianren’s Strange Events Eyewitnessed in the Past Twenty Years and Zhu Shouju’s Tides of the Huangpu, which began serial publication in Shanghai in 1916. The negative tone of these narratives contrasts sharply with the facile optimism that characterizes the many essays on the "New Novel" appearing in the popular press of the time. Neither iconoclasm nor the wholesale embrace of the new could square the contradicting intellectual demands imposed by the momentous alternatives presenting themselves. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.

During the last two decades, new critical schools of Shakespeare scholarship have emerged, each with its own ideology, each convinced that all other approaches are deficient. This controversial book argues that in attempting to appropriate Shakespeare for their own purposes, these schools omit and misrepresent Shakespeare's text--and thus distort it. Brian Vickers describes the iconoclastic attitudes emerging in French criticism of the 1960s that continue to influence literary theory: that language cannot reliably represent reality; that literature cannot represent life; that since no definitive reading is possible, all interpretation is misinterpretation. Vickers shows that these positions have been refuted, and he brings together work in philosophy, linguistics, and literary theory to rehabilitate language and literature. He then surveys the main conflicting schools in Shakespearean and other current literary criticism--deconstructionism, feminism, new historicism, cultural materialism, and psychoanalytic, Marxist, and Christian interpretations--describing the theoretical basis of each school, both in its own words and in those of its critics. Evaluating the resulting interpretations of Shakespeare, he shows that each is biased and fragmentary in its own way. The epilogue considers two related issues: the attempt of current literary theory to present itself as a coherent system while at the same time wishing to evade accountability; and the way in which different schools "demonize" their rivals, thus adding an intolerant tone to much recent criticism.

: Archaeology has been complicit in the appropriation of indigenous peoples' pasts worldwide. While tales of blatant archaeological colonialism abound from the era of empire, the process also took more subtle and insidious forms. Ian McNiven and Lynette Russell outline archaeology's "colonial culture" and how it has shaped archaeological practice over the past century. Using examples from their native Australia-- and comparative material from North America, Africa, and elsewhere-- the authors show how colonized peoples were objectified by research, had their needs subordinated to those of science, were disassociated from their accomplishments by theories of diffusion, watched their histories reshaped by western concepts of social evolution, and had their cultures appropriated toward nationalist ends. The authors conclude by offering a decolonized archaeological practice through collaborative partnership with native peoples in understanding their past.

An interdisciplinary exploration of Roman cultural appropriation, offering new insights into the processes through which Rome made and remade itself.

The question of ethics and their role in archaeology has stimulated one of the discipline's liveliest debates. In this collection of essays, first published in 2006, an international team of archaeologists, anthropologists and philosophers explore the ethical issues archaeology needs to address. Marrying the skills and expertise of practitioners from different disciplines, the collection produces interesting insights into many of the ethical dilemmas facing archaeology today. Topics discussed include relations with indigenous peoples; the professional standards and responsibilities of researchers; the role of ethical codes; the notion of value in archaeology; concepts of stewardship and custodianship; the meaning and moral implications of 'heritage'; the question of who 'owns' the past or the interpretation of it; the trade in antiquities; the repatriation of skeletal material; and treatment of the dead. This important collection is essential reading for all those working in the field of archaeology, be they scholar or practitioner.

In Conflict, Commerce, and an Aesthetic of Appropriation in the Italian Maritime Cities, 1000-1150, Karen Rose Mathews analyzes the relationship between war, trade, and the use of spolia (appropriated objects from past and foreign cultures) as architectural decoration in the public monuments of the Italian maritime republics in the eleventh and twelfth centuries. This comparative study addressing five urban centers argues that the multivalence of spolia and their openness to new interpretations made them the ideal visual form to define a distinct Mediterranean identity for the inhabitants of these cities, celebrating the wealth and prestige that resulted from the paired endeavors of war and commerce while referencing the cultures across the sea that inspired the greatest hostility, fear, or admiration.