"Brings together the many insights of cultural anthropologists and art historians, treating art as both a visual and a cultural phenomenon"--

Based on a conference held at Burg Wartenstein from 27 June to 5 July 1967.

AcknowledgmentsIntroduction1. The Mystique of Connoisseurship2. The Universality Principle3. The Night Side of Man4. Anonymity and Timelessness5. Power Plays6. Objets d'Art and Ethnographic Artifacts7. From Signature to Pedigree8. A Case in PointAfterwordNotesReferences CitedIllustration Credits Copyright © Libri GmbH. All rights reserved.

Papers by R.M. Berndt and N.D. Munn separately annotated.

Art historians have long been accustomed to thinking about art and artists in terms of national traditions. This volume takes a different approach, suggesting instead that a history of art based on national divisions often obscures the processes of cultural appropriation and global exchange that shaped the visual arts of Europe in fundamental ways between 1492 and the early twentieth century. Essays here analyze distinct zones of contact--between various European states, between Asia and Europe, or between Europe and so-called primitive cultures in Africa, the Americas, and the South Pacific--focusing mainly but not exclusively on painting, drawing, or the decorative arts. Each case foregrounds the centrality of international borrowings or colonial appropriations and counters conceptions of European art as a "pure" tradition uninfluenced by the artistic forms of other cultures. The contributors analyze the social, cultural, commercial, and political conditions of cultural contact--including tourism, colonialism, religious pilgrimage, trade missions, and scientific voyages--that enabled these exchanges well before the modern age of globalization. Contributors: Claire Farago, University of Colorado at Boulder Elisabeth A. Fraser, University of South Florida Julie Hochstrasser, University of Iowa Christopher Johns, Vanderbilt University Carol Mavor, University of North Carolina at Chapel Hill Mary D. Sheriff, University of North Carolina at Chapel Hill Lyneise E. Williams, University of North Carolina at Chapel Hill

Every human society displays some form of behavior that can be called “art,” and in most societies other than our own the arts play an integral part in social life. Those who wish to understand art in its broadest sense, as a universal human endowment, need to go beyond modern Western elitist notions that disregard other cultures and ignore the human species’ four-million-year evolutionary history. This book offers a new and unprecedentedly comprehensive theory of the evolutionary significance of art. Art, meaning not only visual art, but music, poetic language, dance, and performance, is for the first time regarded from a biobehavioral or ethical viewpoint. It is shown to be a biological necessity in human existence and fundamental characteristic of the human species. In this provocative study, Ellen Dissanayake examines art along with play and ritual as human behaviors that “make special,” and proposes that making special is an inherited tendency as intrinsic to the human species as speech and toolmaking. She claims that the arts evolved as means of making socially important activities memorable and pleasurable, and thus have been essential to human survival. Avoiding simplism and reductionism, this original synthetic approach permits a fresh look at old questions about the origins, nature, purpose, and value of art. It crosses disciplinary boundaries and integrates a number of divers fields: human ethology; evolutionary biology; the psychology and philosophy of art; physical and cultural anthropology; “primitive” and prehistoric art; Western cultural history; and children’s art. The final chapter, “From Tradition to Aestheticism,” explores some of the ways in which modern Western society has diverged from other societies--particularly the type of society in which human beings evolved--and considers the effects of the aberrance on our art and our attitudes toward art. This book is addressed to readers who have a concerned interest in the arts or in human nature and the state of modern society.

Adam Kuper’s iconoclastic intellectual history argues that the idea of “primitive society” is a western myth. The “primitive” is imagined as the opposite of the “civilised”. But this is a protean myth. As ideas about civilisation change, so the image of primitive society must be adjusted. By way of fascinating account of classic texts in anthropology, ancient history and law, Kuper reveals how this myth underpinned academic research and inspired political programmes. Its ancestry is traced back to classical western beliefs about barbarians and savages, and Kuper also tackles the latest version of the myth, the idea of a global identity of “indigenous peoples”. The Reinvention of Primitive Society is a key text in the history of anthropology, and will interest anyone who has puzzled about the very idea of “primitive society” – and so, by implication, about “civilisation”.

This early work by Franz Boas was originally published in 1927 and we are now republishing it with a brand new introductory biography. 'Primitive Art' is an attempt to give an analytical description of the fundamental traits of primitive art. Franz Boas was born on July 9th 1958, in Minden, Germany. Boas enrolled at the University at Kiel as an undergraduate in Physics. He completed his degree with a dissertation on the optical properties of water, before continuing his studies and receiving his doctorate in 1881. He became a professor of Anthropology at Columbia University in 1899 and founded the first Ph.D program in anthropology in America. He was also a leading figure in the creation of the American Anthropological Association

This Cambridge History of Modernism is the first comprehensive history of modernism in the distinguished Cambridge Histories series. It identifies a distinctive temperament of 'modernism' within the 'modern' period, establishing the circumstances of modernized life as the ground and warrant for an art that becomes 'modernist' by virtue of its demonstrably self-conscious involvement in this modern condition. Following this sensibility from the end of the nineteenth century to the middle of the twentieth, tracking its manifestations across pan-European and transatlantic locations, the forty-three chapters offer a remarkable combination of breadth and focus. Prominent scholars of modernism provide analytical narratives of its literature, music, visual arts, architecture, philosophy, and science, offering circumstantial accounts of its diverse personnel in their many settings. These historically informed readings offer definitive accounts of the major work of twentieth-century cultural history and provide a new cornerstone for the study of modernism in the current century.