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Books on the topic 'Symbolism (Cross-cultural)'

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Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Rüdiger, Schott, Krawietz Werner, Pospisil Leopold J, and Steinbrich Sabine, eds. Sprache, Symbole und Symbolverwendungen in Ethnologie, Kulturanthropologie, Religion und Recht: Festschrift für Rüdiger Schott zum 65. Geburtstag. Berlin: Duncker & Humblot, 1993.

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2

Zhong Ri se cai de wen hua jie du. Beijing Shi: Zhongguo chuan mei da xue chu ban she, 2012.

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3

Mimes et parades: L'activité symbolique dans la vie sociale. Paris: L'Harmattan, 1995.

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4

Signs of life: The five universal shapes and how to use them. Sonoma, CA: Arcus Pub. Co., 1992.

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5

Signs of life: The five universal shapes and how to use them. New York: Jeremy P. Tarcher/Putnam, 1998.

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6

Arrien, Angeles. Signs oflife: The five universal shapes and how to use them. Sonoma, CA: Arcus Pub. Co, 1992.

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7

Meredith, David Charles. Match & mismatch: Cross-cultural visual symbolism in Hong Kong health & hygiene public information poster campaigns, 1950-1990. Birmingham: University of Central England in Birmingham, 1996.

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8

Smadar, Lavie, Narayan Kirin, and Rosaldo Renato, eds. Creativity/anthropology. Ithaca: Cornell University Press, 1993.

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9

Foreign bodies: Performance, art, and symbolic anthropology. Berkeley: University of California Press, 1992.

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10

Dzibelʹ, G. V. Fenomen rodstva: Prolegomeny k ideneticheskoĭ teorii. Sankt-Peterburg: MAĖ RAN, 2001.

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11

Female power and male dominance: On the origins of sexual inequality. Cambridge: Cambridge University Press, 1985.

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12

The masks of God. Markham, ON: Penguin Books, 1991.

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13

Joseph, Campbell. The masks of God. New York: Arkana, 1991.

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14

The Masks of God. Harmondsworth (Middlesex): Penguin Books, 1986.

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15

Kertzer, David I. Riti e simboli del potere. Roma: Laterza, 1989.

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16

Kertzer, David I. Ritual, politics, and power. New Haven: Yale University Press, 1988.

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17

Kertzer, David I. Ritual, politics and power. New Haven, Conn: Vale University Press, 1989.

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18

The symbolic construction of community. London: Routledge, 1989.

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19

The symbolic construction of community. Chichester: E. Horwood, 1985.

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20

Derek, Freeman, Appell George N, and Madan T. N, eds. Choice and morality in anthropological perspective: Essays in honor of Derek Freeman. Albany, N.Y: State University of New York Press, 1988.

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21

Zupančič, Maja. The development of object-play in the first two years of a childś life. Ljubljana: Iztok Hafner, 2000.

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22

Flanagan, Alice. Masks! New York: Children's Press, 1996.

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23

Foundations of culture: Knowledge-construction, belief systems and worldview in their dynamic interplay. Frankfurt am Main: Peter Lang, 2007.

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24

1953-, Wilce James MacLynn, ed. Social and cultural lives of immune systems. New York: Routledge, 2003.

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25

Body transformations: Evolutions and atavisms in culture. New York: Routledge, 2005.

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26

Tamayo, Alvaro, and Antoine Vergote. Parental Figures and the Representation of God: A Psychological and Cross-Cultural Study. De Gruyter, Inc., 2019.

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27

Child Art in Context: A Cultural and Comparative Perspective. American Psychological Association (APA), 2002.

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28

Arrien, Angeles. Signs of Life: The Five Universal Shapes and How to Use Them. Arcus Pub. Co., 1994.

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29

Foreign Bodies: Performance, Art, and Symbolic Anthropology. University of California Press, 1996.

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30

An Encyclopedia of Shamanism. Rosen Publishing Group, 2007.

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31

W, Fernandez James, ed. Beyond metaphor: The theory of tropes in anthropology. Stanford, Calif: Stanford University Press, 1991.

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32

Pratt, Christina. An Encyclopedia of Shamanism. Rosen Young Adult, 2007.

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33

Lavie, Smadar, Kirin Narayan, and Renato Rosaldo. Creativity/Anthropology. Cornell University Press, 2018.

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34

Jean, Davallon, Dujardin Philippe, and Sabatier Gérard, eds. Le geste commémoratif. Lyon: CERIEP, 1994.

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35

Lee, Hyo-Dong. Ren and Causal Efficacy: Confucians and Whitehead on the Social Role of Symbolism. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429566.003.0007.

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Confucians in East Asia have always dreamed of holding human communities together and constructing well-functioning polities in and through the binding and harmonizing power of rituals. Underlying their trust in the power of rituals is the notion that rituals constitute symbolic articulation and enchancement of our affective responses to the conditions of embodied relationality and historicity in which we always already find ourselves. This Confucian theory of rituals resonates with Whitehead’s theory of symbolism, insofar as the latter advances a primordially relational ontology of the subject by highlighting the hitherto neglected epistemological notion of perception in the mode of causal efficacy. As such, the Confucian theory of rituals offers a fresh cross-cultural perspective to understand Whitehead’s implied critique of the modern liberal social theories that are based on a view of human beings as atomized individuals who rationally consent to enter society.

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36

A, Popov V., and Muzeĭ antropologii i ėtnografii im. Petra Velikogo (Kunstkamera), eds. Potestarnostʹ: Genezis i ėvoli͡u︡t͡s︡ii͡a︡. Sankt-Peterburg: Rossiĭskai͡a︡ akademii͡a︡ nauk, Muzeĭ antropologii i ėtnografii im. Petra Velikogo (Kunstkamera), 1997.

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37

A, Popov V., and Muzeĭ antropologii i ėtnografii im. Petra Velikogo (Kunstkamera), eds. Simvoly i atributy vlasti: Genezis, semantika, funkt͡s︡ii. Sankt-Peterburg: Rossiĭskai͡a︡ akademii͡a︡ nauk, Muzeĭ antropologii i ėtnografii im. Petra Velikogo (Kunstkamera), 1996.

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38

Sanday, Peggy Reeves. Female Power and Male Dominance: On the Origins of Sexual Inequality. Cambridge University Press, 2021.

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39

Kari, Alenius, Fält Olavi K, Mertaniemi Markus, and Conference on Imagology and Cross-cultural Encounters in History (2007 : Oulu, Finland), eds. Imagology and cross-cultural encounters in history. Rovaniemi: Pohjois-Suomen Historiallinen Yhdistys, 2008.

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40

Sign and Design: Script as Image in Cross-Cultural Perspective. Dumbarton Oaks Research Library and Collection, 2016.

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41

Racy, A. J. Musical Improvisation. Edited by Benjamin Piekut and George E. Lewis. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199892921.013.23.

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This chapter studies musical improvisation from the perspective of a performing musician and ethnomusicologist. Informed by personal experience and theory, the author explores improvisation in terms of two broadly conceived yet closely interconnected realms, musical artistry and cultural interpretation. Examples from different world contexts are presented with emphasis on the author’s area of expertise, especially the Arab World, Turkey, and Iran. Topics addressed include musical mode, emotion, ecstasy, and the cultural values and meanings attached to improvisatory practice. Cross-cultural musical fusions are closely studied. Through analysis of specific performance events, this research highlights the symbolic, social, political, and ideological meanings as well as the improvisatory artistry.

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42

Stevenson, Robert Louis. South Sea Tales. Edited by Roslyn Jolly. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199536085.001.0001.

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The literary world was shocked when in 1889, at the height of his career, Robert Louis Stevenson announced his intention to settle permanently on the Pacific island of Samoa. His readers were equally shocked when he began to use the subject material offered by his new environment, not to promote a romance of empire, but to produce some of the most ironic and critical treatments of imperialism in nineteenth-century fiction. In these stories, as in his work generally, Stevenson shows himself to be a virtuoso of narrative styles: his Pacific fiction includes the domestic realism of ‘The Beach at Falesé, the folktale plots of ‘The Bottle Imp’ and ‘The Isle of Voices’, and the modernist blending of naturalism and symbolism in The Ebb-Tide. But beyond their generic diversity the stories are linked by their concern with representing the multiracial society of which their author had become a member. In this collection - the first to bring together all his shorter Pacific fiction in one volume - Stevenson emerges as a witness both to the cross- cultural encounters of nineteenth-century imperialism and to the creation of the global culture which characterizes the post-colonial world.

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43

Condron, Barbara. Dreamtime: Parables of Universal Law While Down Under. S O M Pub & Production, 2010.

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44

Garipzanov, Ildar. Monogrammatic Culture in Pre-Carolingian Europe. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815013.003.0008.

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This chapter first examines various material media manifesting the use of monograms as signs of authority for early medieval kings and bishops and as visual tokens of social status for sixth- and seventh-century elites. It also surveys the functional usage of invocational cruciform devices, christograms, and the sign of the cross on material artefacts and manuscripts, both in the Christian East and the Latin West. The final section analyses the impact of late antique monogrammatic culture on the evolving early medieval discourse on the extralinguistic qualities of letters and the symbolic significance of their visual characteristics and on the appearance of monogrammatic lettering in Latin manuscripts. It also examines the importance of this cultural tradition for the origins of ‘monogrammatic initials’—initials that were composed of several letters combined in the manner of a monogram—a new visual phenomenon characteristic of early medieval graphicacy.

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45

Edwards, Jennifer C. Superior Women. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837923.001.0001.

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Superior Women examines female monastic authority at the abbey of Sainte-Croix in Poitiers from its foundation by Saint-Radegund in the sixth century through its sixteenth-century reform. Along with the abbey, Radegund established two strategies for her nuns to defend authority they claimed over their community, dependents, properties, tenants, and vassals. First, she secured a network of supporters, allies with extensive authority, to document the abbey’s privileges and defend Sainte-Croix. Their documents became a rich archive useful for recruiting new allies. Over time this network included the king of France, neighboring bishops, and the pope. Second, she used cultural artifacts, symbols, and ideas spotlighting her life story. Poetry commissioned from Venantius Fortunatus helped her win allies in Byzantium who then helped her secure a relic of the True Cross for the abbey. Later abbesses drew upon these cultural artifacts at times of crisis or at the loss of a traditional supporter in order to rebuild the abbey’s reputation and win new allies. These two strategies proved enormously successful for later abbesses at Sainte-Croix. Radegund’s example provided a powerful model of female authority on which the women of Sainte-Croix were able to draw, with the support of male allies. So long as Sainte-Croix was competently governed by abbesses talented in the deployment of Radegund’s strategies, the abbey remained strong, well supported, mostly autonomous, and in firm control of its dependents, and this situation persisted through the sixteenth century.

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