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This book argues for the value of applying methods deriving from cognitive sciences (such as neuroscience or psychology) to studies of medieval history, literature, art and culture, and suggests ways in which this comparative approach might be achieved.

The article examines the concept of memory studies, which is a separate discipline that studies and analyzes memory issues. The phenomenon of memory is an important part of life, although not presented as a necessary condition of mental activity. Memory, the author notes, is a way for people to construct their past through books, movies, documents, ceremonies, and so on. In memory studies, memory arises in various aspects – collective, social, cultural, genetic, and historical. The reason for claiming a worldwide "memory age" is criticism of official versions of history, the return of memory to communities and peoples whose history has been ignored, the activation of various memorial events, and more. It is shown that a social and cultural construct collective memory retains the authentic past as its version and serves as a means to achieve certain goals. Collective memory is in constant change, which is nonlinear, irrational, and not always subject to logical analysis. New events and ideas affect the perception of the past, and patterns of interpretation of the past determine the understanding of the present. The relation between collective and individual memory appears as the relation between memory and history. The primary function of historical memory is to form an identity. The development of memory studies distinguishes the political, functional, cumulative memory that use the past to shape national identity. The context of historical memory includes the concepts of "oblivion", "custom" and "tradition" that help to identify the turning points of history as they are indicators of the emergence of a new society. Historical memory is a tool for using the past to achieve goals dictated by the current situation. Mobilizing memory and collective perceptions of the past has been an integral part of the political process in recent centuries. ; У статті досліджується поняття memory studies в якості окремої дисципліни, в якій вивчається й аналізується проблематика пам'яті. Феномен пам'яті складає важливу частину життя людини, хоча і не є необхідною умовою розумової діяльності. Пам'ять, зазначає автор, це спосіб конструювання людьми свого минулого через книги, фільми, документи, церемонії тощо. В memory studies пам'ять вивчається в різних аспектах – колективна, соціальна, культурна, генетична, історична пам'ять. Ствердження всесвітньої «епохи пам'яті» обумовлено критикою офіційних версій історії, поверненням пам'яті спільнотам і народам, чиє минуле ігнорувалося, активізацією різних меморіальних заходів. Показано, що в якості соціально-культурного конструкту колективна пам'ять зберігає аутентичне минуле в якості його версії і слугує засобом досягнення певних цілей. Колективна пам'ять перебуває в постійних змінах, які нелінійні, ірраціональні і не завжди підлягають логічному аналізу. Нові події та ідеї впливають на сприйняття минулого, а схеми інтерпретації минулого визначають розуміння теперішнього. Співвідношення колективної та індивідуальної пам'яті постає як співвідношення пам'яті та історії. Основна функція історичної пам'яті полягає у формуванні ідентичності. Розвиток memory studies виокремлює політичну, функціональну, накопичувальну пам'ять, які використовують минуле для формування національної ідентичності. В контекст історичної пам'яті включені поняття «забуття», «звичаю» і «традиції». Вони допомагають виявити переломні моменти історії, котрі є індикаторами становлення нового суспільства. Історична пам'ять є інструментом використання минулого для досягнення цілей, що диктуються сучасною ситуацією. Мобілізація пам'яті і колективних уявлень про минуле є невід'ємною частиною політичного процесу впродовж останніх століть.

Der Einführungsband zu Kultur- und Sozialtheorien im Kunstfeld bildet den 'State of the Art' gegenwärtiger Kunstausbildung in seiner transdisziplinären und methodologischen Vielfalt ab. Die disziplinäre Palette reicht dabei von traditionsreichen Fächern wie Philosophie und Kunstgeschichte über Kultur- und Kunstsoziologie, Architektur- und Medientheorie, bis hin zu den Studies der Gegenwart: Queer Studies, Visual Studies, Transcultural Studies, Fashion Studies u.a. Darüber hinaus werden fächerübergreifende theoretische Ansätze und angewandte Praxisfelder vorgestellt. Der Inhalt Künstlerische Moderne.- Postmoderne.- Strukturalismus und Poststrukturalismus.- Postcolonial Studies.- Kunstanthropologie, -soziologie und -pädagogik.- Architekturmoderne.- Modetheorien und Fashion Studies.- Medien- und Filmtheorien.- Gender und Queer Studies.- Diversity Studies.- Kunstvermittlung Die Zielgruppen Kunst- und KulturwissenschaftlerInnen Die Herausgeber Dr. Elke Gaugele ist empirische Kulturwissenschaftlerin und Professorin an der Akademie der bildenden Künste Wien. Dr. Jens Kastner ist Soziologe und Kunsthistoriker. Er ist als Senior Lecturer für Ästhetik und Kunstsoziologie an der Akademie der bildenden Künste Wien tätig

Erving Goffman's attention to the concept of framing provided modern sociology with a critical means for expanding explorations of the cultural terrain of meaning-making. Frame analysis concerns the manner in which individuals perceive and respond to particular events and circumstances. Since Goffman's introduction of the term, the concept of framing has been expanded considerably in sociological inquiry. What Goffman and many of his adherents may not have imagined, however, is that frame analysis serves as a useful tool for improved comprehension of how low-income individuals interpret and present images of their social reality. By drawing from literature that makes use of frame analysis in sociological subfields somewhat removed from research on race and poverty and incorporating data from low-income African American men who reside in Detroit, this article explores how these concepts can enrich and advance sociologically grounded cultural inquiry into poverty and argues that scholarly approaches to considering the agency of the poor can be revised and enriched.

This article offers an investigation into sculptural artefacts from the early historic period. Most of the objects under study are small in size and are often found dismembered or in pieces. This is partly because of the fragility of the material—baked clay—but more often, because of the techniques of manufacture—whether owing to a weak armature (where used), incomplete baking or/and the pressing together of elements in the mould that has yielded to the passage of time and rough handling. The following analysis seeks to locate these fragments by contextualising them in the spaces/regions they were found in, as well as in the estimated time periods. This contextualisation is specifically attempted through some typologically categorised case studies pursued through the lens of 'transculturality' and 'materiality'.

Prior to World War II, the Army had a deeply ingrained facility with and acceptance of what we now term unconventional warfare -- raising, training, advising and cooperating with tribal militias, local paramilitaries, and other non-state armed groups. This culture of irregular warfare was attributable to nearly 300 years of American military tradition from the colonial period until 1941, including extensive experience in cooperating with Native American tribes and individual scouts during the expansion of the western frontier. These traditions of unconventional war reached maturity in the years of fighting on the western plains after the Civil War, and were given ultimate expression in the creation of the Philippine Scouts at the beginning of the 20th century. Since World War II, the wider military has lost this expertise in and comfortable familiarity with unconventional operations, with the Special Operations community taking on the sole proprietorship of this role. Given the variety of political environments in which today's conventional soldiers may find themselves, and the current nature of conflicts ongoing and likely to occur in the world, the Army culture as a whole can and must readapt itself to the new old realities of irregular war. ; "October 2007." ; Includes bibliographical references (p. 23-29) ; Introduction -- Scouts -- "Bullets and bolos": scouts and constabulary in the Philippines -- Training for advisors -- Conclusion. ; Prior to World War II, the Army had a deeply ingrained facility with and acceptance of what we now term unconventional warfare -- raising, training, advising and cooperating with tribal militias, local paramilitaries, and other non-state armed groups. This culture of irregular warfare was attributable to nearly 300 years of American military tradition from the colonial period until 1941, including extensive experience in cooperating with Native American tribes and individual scouts during the expansion of the western frontier. These traditions of unconventional war reached maturity in the years of fighting on the western plains after the Civil War, and were given ultimate expression in the creation of the Philippine Scouts at the beginning of the 20th century. Since World War II, the wider military has lost this expertise in and comfortable familiarity with unconventional operations, with the Special Operations community taking on the sole proprietorship of this role. Given the variety of political environments in which today's conventional soldiers may find themselves, and the current nature of conflicts ongoing and likely to occur in the world, the Army culture as a whole can and must readapt itself to the new old realities of irregular war. ; Mode of access: Internet.

Editorial for guest-edited issue, "Fan Studies Methodologies," Transformative Works and Cultures, no. 33 (June 15, 2020).