"Many influential artists today draw on a legacy of 'stealing' images and forms from other makers. The term appropriation is particularly associated with the 'Pictures' generation, centred [sic] on New York in the 1980s; this anthology provides a far wider context. Historically, it reappraises a diverse lineage of precedents - from the Dadaist readymade to Situationist détournement - while contemporary 'art after appropriation' is considered from multiple perspectives within a global context." --back cover.

Popular media play an important role in reconstructing collective imaginations of history. Dramatic events and ruptures of the 20th century provide the material for playful as well as neo-imperialist and nationalist appropriations of the past. The contributors to the volume investigate this phenomenon using case studies from Belarusian, Russian and Ukrainian popular cultures. They show how in mainstream films, TV series, novels, comics and computer games, the reference to Soviet history offers role models, action patterns and even helps to justify current political and military developments. The volume thus presents new insights into the multi-layered and explosive dynamics of popular culture in Eastern Europe.

From the vernacular engineering of Latino car design to environmental analysis among rural women to the production of indigenous herbal cures-groups outside the centers of scientific power persistently defy the notion that they are merely passive recipients of technological products and scientific knowledge. This is the first study of how such "outsiders" reinvent consumer products-often in ways that embody critique, resistance, or outright revolt.Contributors: Richard M. Benjamin, Miami U; Hank Bromley, SUNY, Buffalo; Massimiano Bucchi, U of Trento, Italy; Carmen M. Concepcin, U of Puerto Rico; Virginia Eubanks, Rensselaer Polytechnic Institute; Lisa Gitelman, Catholic U; David Albert Mhadi Goldberg, California College of Arts and Crafts; Samuel M. Hampton; Michael K. Heiman, Dickinson College; Linda Price King; Valerie Kuletz; Lisa Jean Moore, College of Staten Island, CUNY; Brian Martin Murphy, Niagra U; Paul Rosen, U of York; Michael Scarce, Peter Taylor, U of Massachusetts, Boston; Turtle Heart.Ron Eglash is assistant professor at Rensselaer Polytechnic Institute. Jennifer Croissant is associate professor at the University of California. Giovanna Di Chiro is assistant professor at Allegheny College. Rayvon Fouch is assistant professor at Rensselaer Polytechnic Institute.

NATIONAL BESTSELLER SHORTLISTED for the 2022 Rakuten Kobo Emerging Writer Prize A GLOBE AND MAIL BEST BOOK OF THE YEAR "Unreconciled is one hell of a good book. Jesse Wente’s narrative moves effortlessly from the personal to the historical to the contemporary. Very powerful, and a joy to read." —Thomas King, author of The Inconvenient Indian and Sufferance A prominent Indigenous voice uncovers the lies and myths that affect relations between white and Indigenous peoples and the power of narrative to emphasize truth over comfort. Part memoir and part manifesto, Unreconciled is a stirring call to arms to put truth over the flawed concept of reconciliation, and to build a new, respectful relationship between the nation of Canada and Indigenous peoples. Jesse Wente remembers the exact moment he realized that he was a certain kind of Indian--a stereotypical cartoon Indian. He was playing softball as a child when the opposing team began to war-whoop when he was at bat. It was just one of many incidents that formed Wente's understanding of what it means to be a modern Indigenous person in a society still overwhelmingly colonial in its attitudes and institutions. As the child of an American father and an Anishinaabe mother, Wente grew up in Toronto with frequent visits to the reserve where his maternal relations lived. By exploring his family's history, including his grandmother's experience in residential school, and citing his own frequent incidents of racial profiling by police who'd stop him on the streets, Wente unpacks the discrepancies between his personal identity and how non-Indigenous people view him. Wente analyzes and gives voice to the differences between Hollywood portrayals of Indigenous peoples and lived culture. Through the lens of art, pop culture, and personal stories, and with disarming humour, he links his love of baseball and movies to such issues as cultural appropriation, Indigenous representation and identity, and Indigenous narrative sovereignty. Indeed, he argues that storytelling in all its forms is one of Indigenous peoples' best weapons in the fight to reclaim their rightful place. Wente explores and exposes the lies that Canada tells itself, unravels "the two founding nations" myth, and insists that the notion of "reconciliation" is not a realistic path forward. Peace between First Nations and the state of Canada can't be recovered through reconciliation--because no such relationship ever existed.

In On Saving Face, Michael Keevak traces the Western reception of the Chinese concept of “face” during the past two hundred years, arguing that it has always been linked to nineteenth-century colonialism. “Lose face” and “save face” have become so normalized in modern European languages that most users do not even realize that they are of Chinese origin. “Face” is an extremely complex and varied notion in all East Asian cultures. It involves proper behavior and the avoidance of conflict, encompassing every aspect of one’s place in society as well as one’s relationships with other people. One can “give face,” “get face,” “fight for face,” “tear up face,” and a host of other expressions. But when it began to become known to the Western trading community in China beginning in the middle of the nineteenth century, it was distorted and reduced to two phrases only, “lose face” and “save face,” both of which were used to suggest distinctly Western ideas of humiliation, embarrassment, honor, and reputation. The Chinese were judged as a race obsessed with the fear of “losing (their) face,” and they constantly resorted to vain attempts to “save” it in the face of Western correction. “Lose face” may be an authentic Chinese expression but “save face” is different. “Save face” was actually a Western invention. “To ‘save’ or to ‘lose face’, the ‘giving of face’ or the humiliating absence of such a noble gesture have since the nineteenth century been regarded as archetypical features of the puzzling cultural universe that ‘China’ represented in the eyes of the West. This book is the fruit of many years of meticulous research by Michael Keevak, conclusively argued and—importantly—enjoyably written. A ‘must’ for any reader with an interest in Chinese culture.” —Lars Laamann, SOAS, University of London “Revising assumptions that ‘saving face’ is a term of exclusively Chinese origin, Keevak traces deftly how the expression emerged rather in a shuttle movement between East and West, in European colonialist efforts to pinpoint and essentialize ‘Chineseness.’ This lucidly written book brings us to new understanding of an old term.” —Emily Sun, Barnard College, Columbia University

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.

"Art" has always been contested terrain, whether the object in question is a medieval tapestry or Duchamp's Fountain. But questions about the categories of "art" and "art history" acquired increased urgency during the 1970s, when new developments in critical theory and other intellectual projects dramatically transformed the discipline. The first edition of Critical Terms for Art History both mapped and contributed to those transformations, offering a spirited reassessment of the field's methods and terminology. Art history as a field has kept pace with debates over globalization and other social and political issues in recent years, making a second edition of this book not just timely, but crucial. Like its predecessor, this new edition consists of essays that cover a wide variety of "loaded" terms in the history of art, from sign to meaning, ritual to commodity. Each essay explains and comments on a single term, discussing the issues the term raises and putting the term into practice as an interpretive framework for a specific work of art. For example, Richard Shiff discusses "Originality" in Vija Celmins's To Fix the Image in Memory, a work made of eleven pairs of stones, each consisting of one "original" stone and one painted bronze replica. In addition to the twenty-two original essays, this edition includes nine new ones—performance, style, memory/monument, body, beauty, ugliness, identity, visual culture/visual studies, and social history of art—as well as new introductory material. All help expand the book's scope while retaining its central goal of stimulating discussion of theoretical issues in art history and making that discussion accessible to both beginning students and senior scholars. Contributors: Mark Antliff, Nina Athanassoglou-Kallmyer, Stephen Bann, Homi K. Bhabha, Suzanne Preston Blier, Michael Camille, David Carrier, Craig Clunas, Whitney Davis, Jas Elsner, Ivan Gaskell, Ann Gibson, Charles Harrison, James D. Herbert, Amelia Jones, Wolfgang Kemp, Joseph Leo Koerner, Patricia Leighten, Paul Mattick Jr., Richard Meyer, W. J. T. Mitchell, Robert S. Nelson, Margaret Olin, William Pietz, Alex Potts, Donald Preziosi, Lisbet Rausing, Richard Shiff, Terry Smith, Kristine Stiles, David Summers, Paul Wood, James E. Young

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

Appropriating Shakespeare argues that the vibrant history of Pyramus and Thisbe as an independent text affirms the place of artist as both consumer and producer of Shakespeare. The playlet's four-century history is one that identifies Shakespeare's value as a transformative agent of aesthetic inquiry.

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.