By Tony Bennett
Contributing to present debates on relationships among tradition and the social, and the the speedily altering practices of recent museums as they search to shed the legacies of either evolutionary conceptions and colonial technological know-how, this significant new paintings explores how evolutionary museums constructed within the united states, united kingdom, and Australia within the overdue 19th century.
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Additional info for Pasts Beyond Memory: Evolution, Museums, Colonialism (Museum Meanings)
It was the town’s central or ﬁnal destination; one could travel no more deeply into the town, geographically or metaphorically, than to it. And yet it too embodied the idea of the town as a place of movement, of ritualised, socially-encoded, choreography. As a building designed to accommodate processional activities, as were all churches of the middle ages (see Harper, 1991, for context), it could even be argued that townspeople were less familiar with the church as a place of static liturgy (which is probably how we see churches today) than as a processional space used by the clergy and by themselves on different occasions in the Christian calendar.
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O’Keeffe, T. 2003, Fethard, County Tipperary. Irish Historic Towns Atlas Fascicle 13, Royal Irish Academy, Dublin. , 1994, The Culture of the English People. Cambridge University Press, Cambridge. , 1883, The English Village Community. Longmans Green, London and New York London. , 1996, Thirdspace: Journeys to Los Angeles and Other Real-and-Imagine Places. Blackwell, Oxford. 3 “Either, or, Neither Nor” Chapter Resisting the Production of Gender, Race and Class Dichotomies in the Pre-Colonial Period LYNETTE RUSSELL Preface The desire to categorise the past into black and white; European invader and Aboriginal owner; men and women, is a feature of Australian archaeological discourse.