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- Creators: Arizona State University
Description
This dissertation examines a practice of scientific museums in the 19th and early 20th centuries: the exchange of their duplicate specimens. Specimen exchange facilitated the rise of universal museums while creating a transnational network through which objects, knowledge, and museum practitioners circulated. My primary focus concerns the exchange of anthropological duplicate specimens at the Smithsonian Institution from 1880 to 1920. Specimen exchange was implemented as a strategic measure to quell the growth of scientific collections curated by the Smithsonian prior garnering to the broad political support needed to fund a national museum. My analysis examines how its practice was connected to both anthropological knowledge production, particularly in terms of diversifying the scope of museum collections, and knowledge dissemination. The latter includes an examination of how anthropological duplicates were used to illustrate competing explanations of culture change and generate interest in anthropological subject matter for non-specialist audiences. I examine the influence of natural history classification systems on museum-based anthropology by analyzing how the notion of duplicate was applied to collections of material culture. As the movement of museum objects are of particular concern to anthropologists involved in repatriation practices, I use specimen exchange to demonstrate that while keeping objects is a definitive function of the museum, an understanding of why and how museum objects have been kept or not kept in the past, particularly in terms of the intentions and value systems of curators, is critical in developing an ethically oriented dialogue about disposition of museum objects in the future.
ContributorsNichols, Catherine (Author) / Toon, Richard J. (Thesis advisor) / Parezo, Nancy J. (Committee member) / Isaac, Gwyneira L (Committee member) / Jonsson, Hjorleifur R (Committee member) / Arizona State University (Publisher)
Created2014
Description
This research examines four stateswomen fashion icons—Jacqueline Kennedy Onassis, Diana, Princess of Wales, Michelle Obama, and Catherine, the Duchess of Cambridge—and the way these stateswomen used clothing and personal style to create a public identity. Dress is a powerful tool of personal expression and identity creation and when we look at stateswoman style, we see the ways that dress gives them agency to negotiate the “official” identity that’s being placed on them. Personal style is the way we use personal adornments (clothing, jewelry, cosmetics, etc.) to form messages about who we are, who we dream we could be, and what our personal values are. It is a system of communication with rhetorical influence on others that, in return, offers a way to embrace, challenge, or subvert societal expectations and cultural norms. The choice to embrace, challenge, or subvert to the expectations is fluid, and the women continuously move back and forth between these states. I argue for the ways the selected women in this analysis make choices and negotiate such expectations on the national stage through their clothing choices.
While personal style does not construct our identities on its own, our dress is often the first indicator of our identity and personality. Dress, therefore, becomes one way to express our identity, even in situations where we are otherwise silenced. Stateswomen are “not body as advertisement”—as celebrities are—but “body as a source of agency.” For every woman, stateswomen included, clothing is a rhetorical statement that they make every day. These women exemplify the way choices can be made powerfully—because they are “like us” more than fashion icons. These stateswomen icons show the public evolving negotiations between personal and public style and identity. They demonstrate the ways that clothing choices can be empowering ways to construct identity and use clothing as an identity statement. This is instrumental in helping average women of the public learn how they can use clothing as a rhetorical statement that creates agency and identity.
While personal style does not construct our identities on its own, our dress is often the first indicator of our identity and personality. Dress, therefore, becomes one way to express our identity, even in situations where we are otherwise silenced. Stateswomen are “not body as advertisement”—as celebrities are—but “body as a source of agency.” For every woman, stateswomen included, clothing is a rhetorical statement that they make every day. These women exemplify the way choices can be made powerfully—because they are “like us” more than fashion icons. These stateswomen icons show the public evolving negotiations between personal and public style and identity. They demonstrate the ways that clothing choices can be empowering ways to construct identity and use clothing as an identity statement. This is instrumental in helping average women of the public learn how they can use clothing as a rhetorical statement that creates agency and identity.
ContributorsSeverson, Andrea J (Author) / Daly Goggin, Maureen (Thesis advisor) / Lamp, Kathleen (Committee member) / Boyd, Patricia (Committee member) / Arizona State University (Publisher)
Created2018
Description
This dissertation takes the material culture of New Orleans’ Spiritual Churches as its point of the construction and application of academic categories in studies of religions of the African diaspora. Because I am interested in what emic explanations reveal about scholarly categories and methods, a dialogic approach in which I consult practitioners’ explanations to test the appropriateness of academic categories is central to this work. Thus, this study is grounded in an ethnographic study of the Voodoo Spiritual Temple, which was founded and is operated by Priestess Miriam Chamani, a bishop in the Spiritual Churches. The Spiritual Churches first emerged in the early twentieth century under the leadership of Mother Leafy Anderson. Voodoo, Pentecostalism, Spiritualism, and Roman Catholicism have been acknowledged as their primary tributary traditions. This study examines the material culture, such as statues and mojo bags, at the Voodoo Spiritual Temple as it reflects and reveals aspects of Temple attendees’ world views. In particular, material culture begins to illuminate attendees’ understandings of non-human beings, such as Spirit and spirits of the dead, as they are embodied in a variety of ways. Conceptions of Spirit and spirits are revealed to be interconnected with views on physical and spiritual well-being. Additionally, despite previous scholarly treatments of the Spiritual Churches as geographically, socially, and culturally isolated, the material culture of the Voodoo Spiritual Temple reveals them to be embedded in transnational and translocal cultural networks.
ContributorsBilinsky, Stephanie (Author) / Moore, Moses (Thesis advisor) / Astor-Aguilera, Miguel (Committee member) / Bruner, Jason (Committee member) / Arizona State University (Publisher)
Created2016
Description
This dissertation presents reflective teaching practices that draw from an object-oriented rhetorical framework. In it, practices are offered that prompt teachers and students to account for the interdependent relationships between objects and writers. These practices aid in re-envisioning writing as materially situated and leads to more thoughtful collaborations between writers and objects.
Through these practices, students gain a more sophisticated understanding of their own writing processes, teachers gain a more nuanced understanding of the outcomes of their pedagogical choices, and administrators gain a clearer vision of how the classroom itself affects curriculum design and implementation. This argument is pursued in several chapters, each presenting a different method for inciting reflection through the consideration of human/object interaction.
The first chapter reviews the literature of object oriented rhetorical theory and reflective teaching practice. The second chapter adapts a methodology from the field of Organizational Science called Narrative Network Analysis (NNA) and leads students through a process of identifying and describing human/object interaction within narratives and asks students to represent these relationships visually. As students undertake this task they can more objectively examine their own writing processes. In the third chapter, video ethnographic methodologies are used to observe object oriented rhetoric theory in practice through the interactions of humans and objects in the writing classroom. Through three video essays, clips of footage taken of a writing classroom and its writing objects are selected and juxtaposed to highlight the agency and influence of objects. In chapter four, a tool developed using freely available cloud-based web applications is presented which is termed the “Fitness Tracker for Teaching.” This tool is used to regularly collect, store, and analyze data that students self-report through a daily class survey about their work efforts, their work environment, and their feelings of confidence, productivity, and self-efficacy. The data gathered through this tool provides a more complete understanding of student effort and affect than could be provided by the teacher’s and students’ own memories or perceptions. Together these chapters provide a set of reflective practices that reinforce teaching writing as a process that is affective and embodied and acknowledges and accounts for the rhetorical agency of objects.
Through these practices, students gain a more sophisticated understanding of their own writing processes, teachers gain a more nuanced understanding of the outcomes of their pedagogical choices, and administrators gain a clearer vision of how the classroom itself affects curriculum design and implementation. This argument is pursued in several chapters, each presenting a different method for inciting reflection through the consideration of human/object interaction.
The first chapter reviews the literature of object oriented rhetorical theory and reflective teaching practice. The second chapter adapts a methodology from the field of Organizational Science called Narrative Network Analysis (NNA) and leads students through a process of identifying and describing human/object interaction within narratives and asks students to represent these relationships visually. As students undertake this task they can more objectively examine their own writing processes. In the third chapter, video ethnographic methodologies are used to observe object oriented rhetoric theory in practice through the interactions of humans and objects in the writing classroom. Through three video essays, clips of footage taken of a writing classroom and its writing objects are selected and juxtaposed to highlight the agency and influence of objects. In chapter four, a tool developed using freely available cloud-based web applications is presented which is termed the “Fitness Tracker for Teaching.” This tool is used to regularly collect, store, and analyze data that students self-report through a daily class survey about their work efforts, their work environment, and their feelings of confidence, productivity, and self-efficacy. The data gathered through this tool provides a more complete understanding of student effort and affect than could be provided by the teacher’s and students’ own memories or perceptions. Together these chapters provide a set of reflective practices that reinforce teaching writing as a process that is affective and embodied and acknowledges and accounts for the rhetorical agency of objects.
ContributorsHopkins, Steven Wayne (Author) / Rose, Shirley K. (Thesis advisor) / Goggin, Maureen (Committee member) / Boyd, Patricia (Committee member) / Arizona State University (Publisher)
Created2017
Description
This dissertation explores complex representations of spiritual, social and cultural ways of knowing embedded within engraved ivory drill bows from the Bering Strait. During the nineteenth century, multi-faceted ivory drill bows formed an ideal surface on which to recount life events and indigenous epistemologies reflective of distinct environmental and socio-cultural relationships. Carvers added motifs over time and the presence of multiple hands suggests a passing down of these objects as a form of familial history and cultural patrimony. Explorers, traders and field collectors to the Bering Strait eagerly acquired engraved drill bows as aesthetic manifestations of Arctic mores but recorded few details about the carvings resulting in a disconnect between the objects and their multi-layered stories. However, continued practices of ivory carving and storytelling within Bering Strait communities holds potential for engraved drill bows to animate oral histories and foster discourse between researchers and communities. Thus, this collaborative project integrates stylistic analyses and ethno-historical accounts on drill bows with knowledge shared by Alaska Native community members and is based on the understanding that oral narratives can bring life and meaning to objects within museum collections.
ContributorsChan, Amy (Author) / Duncan, Kate (Thesis advisor) / Toon, Richard (Committee member) / Parezo, Nancy (Committee member) / Serwint, Nancy (Committee member) / Arizona State University (Publisher)
Created2013
Description
For the past few decades, feminist researchers have worked tirelessly to recover the history of American women’s sewing – both the artifacts made and the processes, practices, and identities linked to the objects produced. With the transition to the digital age, women are still sewing, but they are inventing, making, and distributing sewn objects using platforms and pathways online to share knowledge, showcase their handicrafts, and sell their wares. This dissertation examines contemporary sewing and asks how digital practices are extending and transforming the history of women’s sewing in America. I place my findings against the backdrop of women’s history by recounting how and why women sewed in previous eras. This dissertation demonstrates how past sewing practices are being repeated, remixed, and reimagined as women meet to sew, socialize, and collaborate on the web.
The overall approach to this project is ethnographic in nature, in that I collected data by participating alongside my female subjects in the online settings they frequent to read about, write about, and discuss sewing, including blogs, email, and various social media sites. From these interactions, I provide case studies that illuminate my findings on how women share sewing knowledge and products in digital spaces. Specifically, I look at how women are using digital tools to learn and teach sewing, to sew for activist purposes, and to pursue entrepreneurship. My findings show that sewing continues to be a highly social activity for women, although collaboration and socializing often happen from geographically distanced locations and are enabled by online communication. Seamstresses wanting to provide sewing instruction are able to archive their knowledge electronically and disperse it widely, and those learning to sew can access this knowledge by navigating paths through a plethora of digital resources. Activists are able to recruit more widely when seeking participants for their causes and can send handmade goods to people in need around the globe. Although gender biases continue to plague working women, the internet provides new opportunities for female entrepreneurship and allows women to profit from their sewing skills.
The overall approach to this project is ethnographic in nature, in that I collected data by participating alongside my female subjects in the online settings they frequent to read about, write about, and discuss sewing, including blogs, email, and various social media sites. From these interactions, I provide case studies that illuminate my findings on how women share sewing knowledge and products in digital spaces. Specifically, I look at how women are using digital tools to learn and teach sewing, to sew for activist purposes, and to pursue entrepreneurship. My findings show that sewing continues to be a highly social activity for women, although collaboration and socializing often happen from geographically distanced locations and are enabled by online communication. Seamstresses wanting to provide sewing instruction are able to archive their knowledge electronically and disperse it widely, and those learning to sew can access this knowledge by navigating paths through a plethora of digital resources. Activists are able to recruit more widely when seeking participants for their causes and can send handmade goods to people in need around the globe. Although gender biases continue to plague working women, the internet provides new opportunities for female entrepreneurship and allows women to profit from their sewing skills.
ContributorsRussum, Jennifer Ann (Author) / Gee, Elisabeth (Thesis advisor) / Daly Goggin, Maureen (Committee member) / Boyd, Patricia (Committee member) / Arizona State University (Publisher)
Created2016