"Makes the case that the everyday should and does matter in archaeology. The content is fresh, the approaches are varied, and the case is convincing."--Adam King, editor of Archaeology in South Carolina: Exploring the Hidden Heritage of the Palmetto State Focusing on the daily concerns and routine events of people in the past, Investigating the Ordinary argues for a paradigm shift in the way southeastern archaeologists operate. Instead of dividing archaeological work by time periods or artifact types, the essays in this volume unite separate areas of research through the theme of the everyday. Ordinary activities studied here range from flint-knapping to ceremonial crafting, from subsistence to social gatherings, and from the Paleoindian period to the nineteenth century. Contributors demonstrate that attention to everyday life can help researchers avoid overemphasizing data and jargon and instead discover connections between the people of different eras. This approach will also inspire archaeologists with ways to engage the public with their work and with the deep history of the southeastern United States.

Focusing on the daily concerns, activities, and routine events of people in the past, Investigating the Ordinary argues for a paradigm shift in the way southeastern archaeologists operate and urges them to think of the archaeological record in new ways. Instead of dividing archaeological work by time periods or artifact types, the essays in this volume unite separate areas of research through the theme of the everyday. The contributors to this volume bring together case studies detailing ordinary people and their lives, spanning the Paleoindian period to the nineteenth century. The essays include an examination of how the white-tailed deer was entangled in the lives of Middle Archaic people not only as a food source but as a social and spiritual creature, as well as a look at the domestic lives of those who made exotic goods for the political and social elites in the Middle Woodland period. Cooking vessels in the Late Archaic period help trace the daily lives of the many people involved in their production, use, and eventual deposition. Mound sites are reconsidered in light of the everyday--assessing not only the meaning of the sites but the mobilization of labor and the deployment of resources that went into creating them. Taken together, these essays demonstrate that attention to everyday life can help researchers avoid overemphasizing data and jargon and instead discover connections between the people of different eras. This approach will also inspire archaeologists with ways to humanize their research and engage the public with their work and with the deep history of the southeastern United States. A volume in the Florida Museum of Natural History: Ripley P. Bullen SeriesContributors: Philip J. Carr | Sarah E. Price | D. Shane Miller | Jesse Tune | Christopher B. Rodning | Jayur M. Mehta | Bryan S. Haley | Lance Greene | Kandace D. Hollenbach | Stephen B. Carmody | Ashley A. Dumas | Christopher R. Moore | Richard W. Jeffries | Asa R. Randall

The concept of the ordinary, along with such cognates as everyday life, ordinary language, and ordinary experience, has come into special prominence in late modern philosophy. Thinkers have employed two opposing yet related responses to the notion of the ordinary: scientific and phenomenological approaches on the one hand, and on the other, more informal or even anti-scientific procedures. Eminent philosopher Stanley Rosen here presents the first comprehensive study of the main approaches to theoretical mastery of ordinary experience. He evaluates the responses of a wide range of modern and contemporary thinkers and grapples with the peculiar problem of the ordinary—how to define it in its own terms without transforming it into a technical (and so, extraordinary) artifact. Rosen’s approach is both historical and philosophical. He offers Montesquieu and Husserl as examples of the scientific approach to ordinary experience; contrasts Kant and Heidegger with Aristotle to illustrate the transcendental approach and its main alternatives; discusses attempts by Wittgenstein and Strauss to return to the pre-theoretical domain; and analyzes the differences among such thinkers as Moore, Austin, Grice, and Russell with respect to the analytical response to ordinary language. Rosen concludes with a theoretical exploration of the central problem of how to capture the elusive ordinary intact.

Cutting across literature, film, art, and philosophy, Art of the Ordinary is a trailblazing, cross-disciplinary engagement with the ordinary and the everyday. Because, writes Richard Deming, the ordinary is always at hand, it is, in fact, too familiar for us to perceive it and become fully aware of it. The ordinary he argues, is what most needs to be discovered and yet is something that can never be approached, since to do so is to immediately change it. Art of the Ordinary explores how philosophical questions can be revealed in surprising places—as in a stand-up comic’s routine, for instance, or a Brillo box, or a Hollywood movie. From negotiations with the primary materials of culture and community, ways of reading "self" and "other" are made available, deepening one’s ability to respond to ethical, social, and political dilemmas. Deming picks out key figures, such as the philosophers Stanley Cavell, Arthur Danto, and Richard Wollheim; poet John Ashbery; artist Andy Warhol; and comedian Steven Wright, to showcase the foundational concepts of language, ethics, and society. Deming interrogates how acts of the imagination by these people, and others, become the means for transforming the alienated ordinary into a presence of the everyday that constantly and continually creates opportunities of investment in its calls on interpretive faculties. In Art of the Ordinary, Deming brings together the arts, philosophy, and psychology in new and compelling ways so as to offer generative, provocative insights into how we think and represent the world to others as well as to ourselves.

This new study from Ben Highmore looks at the seemingly banal world of objects, work, daily media, and food, and finds there a scintillating array of passionate experience. Through a series of case studies, and building on his previous work on the everyday, Highmore examines our relationship to familiar objects (a favourite chair), repetitive work (housework, typing), media (distracted television viewing and radio listening) and food (specifically the food of multicultural Britain). A chair allows him to consider the history of flat-pack furniture as well as the lively presence of inorganic ‘stuff’ in our daily lives. Distracted television watching and radio listening becomes one of the preconditions for experiencing wonder through the media. Ordinary Lives links the concrete study of routine existence to theoretical reflection on everyday life. The book discusses philosophers such as Jacques Rancière, William James and David Hume and combines them with autobiographical testimonies, historical research and the analysis of popular culture to investigate the minutiae of day-to-day life. Highmore argues that aesthetic experience is embedded in the mundane sensory world of everyday life. He asks the reader to reconsider the negative associations of habit and routine, focusing specifically on the intrinsic ambiguity of habit (habit, we find out, is both rigid and adaptive). Rather than ask ‘what does everyday life mean?’ this book asks ‘what does everyday life feel like and how do our sensual, emotional and temporal experiences interconnect and intersect?’ Ordinary Lives is an accessible, animated and engaging book that is ideally suited to both students and researchers working in cultural studies, media and communication and sociology.

A general introduction to archeogaming describing the intersection of archaeology and video games and applying archaeological method and theory into understanding game-spaces. “[T]he author’s clarity of style makes it accessible to all readers, with or without an archaeological background. Moreover, his personal anecdotes and gameplay experiences with different game titles, from which his ideas often develop, make it very enjoyable reading.”—Antiquity Video games exemplify contemporary material objects, resources, and spaces that people use to define their culture. Video games also serve as archaeological sites in the traditional sense as a place, in which evidence of past activity is preserved and has been, or may be, investigated using the discipline of archaeology, and which represents a part of the archaeological record. From the introduction: Archaeogaming, broadly defined, is the archaeology both in and of digital games... As will be described in the following chapters, digital games are archaeological sites, landscapes, and artifacts, and the game-spaces held within those media can also be understood archaeologically as digital built environments containing their own material culture... Archaeogaming does not limit its study to those video games that are set in the past or that are treated as “historical games,” nor does it focus solely on the exploration and analysis of ruins or of other built environments that appear in the world of the game. Any video game—from Pac-Man to Super Meat Boy—can be studied archaeologically.

The shocking account of how a unit of average middle-aged Germans became the cold-blooded murderers of tens of thousands of Jews.

This radically original book argues for the power of ordinary language philosophy—a tradition inaugurated by Ludwig Wittgenstein and J. L. Austin, and extended by Stanley Cavell—to transform literary studies. In engaging and lucid prose, Toril Moi demonstrates this philosophy’s unique ability to lay bare the connections between words and the world, dispel the notion of literature as a monolithic concept, and teach readers how to learn from a literary text. Moi first introduces Wittgenstein’s vision of language and theory, which refuses to reduce language to a matter of naming or representation, considers theory’s desire for generality doomed to failure, and brings out the philosophical power of the particular case. Contrasting ordinary language philosophy with dominant strands of Saussurean and post-Saussurean thought, she highlights the former’s originality, critical power, and potential for creative use. Finally, she challenges the belief that good critics always read below the surface, proposing instead an innovative view of texts as expression and action, and of reading as an act of acknowledgment. Intervening in cutting-edge debates while bringing Wittgenstein, Austin, and Cavell to new readers, Revolution of the Ordinary will appeal beyond literary studies to anyone looking for a philosophically serious account of why words matter.

What sorts of material objects are there? Many philosophers opt for surprising answers to this question that seem deeply at odds with how we ordinarily think about the material world. Some embrace radically eliminative views, on which there are far fewer objects than we ordinarily take there to be, while others go in for radically permissive views on which there are legions of extraordinary objects that somehow escape our notice, despite being highly visible and right before our eyes. In this book, Daniel Z. Korman defends our ordinary, intuitive judgments about which objects there are. The book responds to a wide variety of arguments that have driven people away from the intuitive view: arbitrariness arguments, debunking arguments, overdetermination arguments, arguments from vagueness and material constitution, and the problem of the many. It also criticizes attempts to show that permissive and eliminative views are, despite appearances, entirely compatible with our ordinary beliefs and intuitions.

Paragons of the Ordinary is about a quite extraordinary literary achievement: a series of biographies of obscure scholar-literati written by Mori Ogai, one of Japan's most prominent writers and intellectuals. Deeply concerned about the cultural toll taken by Japan's headlong modernization early in this century, Ogai employed the format of newspaper serialization in presenting meticulously researched accounts of individuals who had come to embody exemplary traits and traditional virtues. His unique project, undertaken over the period 1916-1921, resulted in nine interconnected works, the centerpiece of which is based on the life of Shibue Chusai, an all-but-unknown individual toward whom Ogai developed a deep bond of kinship and reverence, much like the sense of discipleship that Marvin Marcus holds toward Ogai. In exploring Ogai's biographical project, Marcus' aim is to convey a sense of its unique power and authority and to show how this power derives from Ogai's deft use of anecdotal episodes to highlight the exemplary character of his subject. Marcus places Ogai's work in the context of a long tradition of biographical narrative in Japan; at the same time he calls attention to the author's relationship to the contemporary literary scene and its journalistic orientation. Ogai's biographical works stand on their own as the unique artistic achievement of a giant of modern Japanese literature and culture. They also constitute a brilliant critique of a society that had lost touch with its traditional values. Marcus' reading of a literature often considered "inaccessible" or "elitist" will be relevant to the study of Japanese literature and history as well as to the craft of biographical research and of journalistic conventions that influence writers - in Japan as elsewhere.