This work is about objects and their makers, their relationship, and the negotiation between tradition and innovation in the creation of things. I explore the relationship between tradition, innovation, and technology as it pertains to the creation, perception, and interaction with acoustic steel string guitars and ethnographies. First, I focus on the works of two Nashville based guitar makers, Grant and Cory Batson. I investigate the ways in which the Batsons critically evaluate traditional construction techniques and design features as they create their instruments, looking at their theories of tone production, methods of construction, and their perceptions and uses of various media within their guitars. Secondly, I recruit the Batsons’ theories, methods, and revisions of tradition as a metaphor to discuss the traditional ways of constructing ethnographic representations. Through this work, I argue for the craftsmanship of more responsive ethnographic things which take into account not only theoretical, but also methodological and media eclecticism.

This dissertation uses the Icelandic-Canadian community to discuss alternate media and the production of “ethnoscapes,” or landscapes of ethnic identity, on the prairies from 1875 to the present. Drawing from larger historiographies of food, gender, material culture, oral history, and commemoration, it offers an investigation into power, acculturation, and representation using often-marginalized terrains of Canadian ethnic expression. Each of the project’s five chapters examines the cultural history of the community through a different medium. The first chapter uses clothing, one of the most intimate and immediate ways that migrants experienced transition in North America, to explore the impact of poverty, marginalization, disease, climate, and eventual access to Anglo commercial goods on migrant culture. Chapter two analyses the role of food and drink, specifically coffee, alcohol, and vínarterta (a festive layered torte) in everyday life and the development of migrant identity. The third chapter analyses the growth of conservatism and depictions of women in the Icelandic-Canadian community in the twentieth century, with a focus on the decline of radical Icelandic language publications and the rise of ethnic spectacles. Chapter four analyses the impact of centennial and multicultural heritage campaigns on Icelandic-Canadian life, popular narrative, and domestic space by tracing the emergence of the koffort (immigrant trunk) in intergenerational family commemorative practices. Chapter five continues the discussion of popular memory with an examination of the compelling hjátru (superstitious) narrative tradition in the community. It illustrates that Icelandic migrants imported and adapted this tradition to the North American context in a way that also reflected their understanding of colonial violence as an unresolved, disruptive, and damaging intergenerational inheritance. Providing an alternate view of the community beyond either cultural endurance or assimilation, this dissertation argues that the multiple material, visual, and oral conduits through which members have experienced life in the New World have been crucial to the construction of Icelandic-Canadian identity. It is through these terrains that community members have continually engaged with public expectations and demands for both ethnic performance and suppression. The fluidity of these forms and forums and their facilitation of members’ engagement with, adaptations to, and contestation of images of ethnicity and history have enabled the continual construction of Icelandic identities in North America 135 years after departure.

The Canadian firm of Jacques & Hay was in business for fifty years, during which the company, if The Globe (Toronto) is to be believed, furnished the Province of Canada. This was a stunning and largely undocumented success. Jacques & Hay was one of the largest employers in the province and dominated the cabinet-making trade from 1835 to 1885. In 1871, Jacques & Hay employed 430 men and 50 women in a vertically-integrated operation that included a sawmill, two factories and a showroom. Jacques & Hay produced abundant furniture at reasonable prices. The availability of such household furnishings greatly enhanced domestic life in nineteenth-century Canada, providing scope for a more elaborate social life and allowing more people to achieve a greater sense of comfort and decency in their living arrangements.

Univ., Diss.--Freiburg, 2003.

Thesis (Ph. D.)--University of Queensland, 2002. / Includes bibliographical references.

Eighteenth-century English men and women ventured to the playhouse for a night of festive revelry and entertainment. Despite the raucousness (compared to our vision of a night at the theatre), theatergoing was a polite endeavor and as such equipped with the material pleasantries of bourgeois society. But unlike other spaces reserved for the middle and upper classes, all manner of people could and did attend the theatre. Thus, particular methods of physically and visually separating social classes arose within the eighteenth-century playhouse. In this thesis, I investigate these material phenomena, particularly the ways in which theatre managers, players, as well as audience members interacted with, interpreted, and created the physicality of the eighteenth-century playhouse. Moreover, I show how eighteenth-century theatrical space -- its appearance, its seating arrangement, its lighting -- shaped intensifying class antagonisms, the bourgeois demand for comfort, luxury, and exclusivity, and finally the role of women in public, heterosocial venues. Though not an exhaustive study of playhouse material culture, this work focuses upon those material and architectural attributes of the theatre that reveal subtle yet widespread cultural changes taking place in the eighteenth-century English Atlantic world.

Research into the material culture of the household and the domestic interior has increased rapidly during recent years. It has primarily focused on the appearance and use of domestic space leaving household management and maintenance a neglected area of study. Furthermore the relationship between the ownership of goods, the domestic interior and the use of the home has not been studied in conjunction with the management and maintenance of the household. Additionally, research into the material culture of the household has predominantly focused on quantitative changes experienced during the late seventeenth century and early eighteenth. It has long been established that the ownership of household goods increased in this period, but similar research has not taken place to explore the nature of these goods, nor to extend this work to the subsequent period. This thesis brings these aspects of research together for the first time to create a synthesis between the ownership of goods and the changing nature and use of the home and household maintenance and management. The argument proposed here suggests that the changing nature of the material culture of the household and developments to the use of the home had an impact upon the way that the household was managed and maintained. The complex inter-woven relationship between the material culture of the domestic interior and the ways in which it was maintained and managed reveals that both elements were a part of an emerging middle class culture of domesticity. Therefore, this thesis makes a significant contribution to a holistic understanding of the household by looking at the ownership of goods and the use of domestic space within the context of maintenance and management.

This thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan (1552-1624) and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and charisma between them, and what the implications of these person-object transitions were for issues of identity, agency, and authority on the personal, institutional, and state registers in sixteenth- and seventeenth-century Tibet.

Drawing on recent thinking in critical and cultural theory, this thesis examines the representation of commodity culture in a selected body of nineteenth and twentieth century fiction. In so doing, it explains how the commodity, as capitalism's representational agent, created and sustained a culture of its own in the nineteenth century, and how that culture, still with us today, has persisted and evolved over the course of the twentieth century. It follows the commodity and the cultural forms it generates through their historical development. And it considers how fiction, from realism through modernism and into postmodernism, accommodates and responds both to the commodity's increasingly loud cultural presence and to its colonization of the social imagination and its desires. The study begins by examining responses to the rise of commodity culture in Victorian social novels before moving on to explore how key issues raised in nineteenth century writing resurface and are reshaped in first early modernist and then postmodernist fiction. The chapters focus, in turn, on Gaskell and the casualties of industrialism, carnivals of consumption in Thackeray, Trollope's 'material girl,' decay in Conrad, and shopping with DeLillo. Together, they argue that the task of assessing commodity culture's impact on identity and agency represents a dominant concern in literary production from the mid-nineteenth century onwards; and that both the commodity and the consumer world through which it circulates find ambivalent expression in the narratives that represent them. Finally, and as its title suggests, the thesis finds that the commodity figures throughout the fiction of the nineteenth and twentieth centuries as a living object of consumer fetish that excites desire yet strangely denies satisfaction.

The Msinga magisterial district, KwaZulu-Natal, South Africa is notable because it has for many years been regarded socially as a pariah region by residents of the Province. Over the decades it has been a 'dumping ground' for people and cultures, an infertile land where gun-running, the illegal cultivation of marijuana, and continuous stock theft has relieved some of the abject poverty, but has also exacerbated the local incidence of faction fighting. However, the people of the area have responded to this ongoing social submission by reacting with creativity and colour in their clothing, cultural goods and homesteads. The cultural material of the district is, in my opinion, unsurpassed anywhere else in the Province, from the traditional interpretation of the Msinga dolls to the exuberant architecture of the contemporary homestead. The layout and elevational resolution of any type of vernacular homestead, defined by Oliver in the first chapter, is a result of a broad number of factors, most importantly resources in terms of materials, economy, climate and culture. The response of the people of Msinga in the Tugela Valley embraces all of these factors to produce a surprising resolution that distills a fresh response to the architectural depiction of a social emergence from the peasantry. The internationally acknowledged prominent form of Zulu architecture, the beehive hut, has been adequately documented in the past. Biermann, Walton and Knuffel carried out different levels of work on this building type from the 1950s onwards. Nowadays, dwindling natural resources in KwaZulu-Natal have resulted in the creation of a new set of vernacular architectures, responding to the environment and resources available, and reflecting the specific needs of the builders, from the expression of social and economic values, to the pragmatic reality of protection from 'political strife. On the one hand, the buildings. in the Msinga Valley are changing rapidly with the natural life course of each building. However, on the other, the development of new architectural styles with the continual building of new units within homesteads demonstrates a dynamic architectural and decorative tradition. The co-existence of the material cultures of Msinga and their architectural expression has to be documented and an attempt made at analysis. The threat of indigenous vemacular traditions disappearing at the expense of development is visible on the horizon. Regional planning initiatives are pressured to deliver houses and services on a large scale, which would be severely detrimental to the continuance of a vernacular architectural tradition. The architectural culture, although currently dynamic, is at risk, and thus begs for documentation. I aim to present the unique decorative tradition of Msinga as an architecture within the contexts of place and extant material culture. Adopting anything but a broad socio-cultural perspective in this case is both short-sighted and ill-focussed. The architecture of rural areas is a material culture that is embedded in the history, social and political struggles, and economic strife. Yet, in contrast with these negative influences, it demonstrates an exuberance that is continued in the other material cultures in Msinga. I begin with an overview, pull out the thread of Msinga as an area, then distil the material culture and, ultimately, the architecture and the decoration. / Thesis (M.Arch.)-University of Natal, Durban, 2001.