Khwaam Jam is an introspective installation of works that explore the perceptions of identity based on memory. Created through the exploration of my past and present, the works of Khwaam Jam utilize the principles and techniques of textile design and production while involving mixed media and new materials in a site-specific installation. This installation is intended to represent my memory on a large scale. The hanging pieces are the focal point of the exhibition and are the physical manifestation of my perception of the categorization and storage of my memories. Memories are the vessels through which we create our identity. An individual’s identity is not only created from the personal experiences of the individual, but also from the experiences of those linked to the individual, whether on an intimate or social level. This overlap of memories is what connects us and helps create both individual and social identities through a series of shared memories.

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.

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.

This essay have collected texts from the philosophers Giles Deleuze and Felix Guattari, science anthropologist and professor Bruno Latour and science biologist writer Janine Benyus, focused on bio mimicry. The essay is called “Moving Matter” and is focused on how these writers relate to materials and how it connects to nature and furthermore to ecology. In the first part of my study I connect, through a personal reading, these writers because I found shared views on materials , nature, as active, trans-disciplinary, related to science and part of a big collective. I divided the text by chapters of each writer where I try to build my case with examples from each author. What I try to conclude is that for these writers materials are not only a single matter waiting but to be formed, it is an active moving agent which contains complex chemical and biological structures, connects to history, have a social, cultural and political role. All this complex relations could be said to form a kind of science related material culture of materials, a moving matter. By using this method an implicit ethical relations to nature and ecology is created, a Geo philosophy In the second part, “Connecting the Material”, I wish to conclude and summarize how this theories discussed in the first part could be relevant working and treating materials both as makers ,consumers, wearer of jewelry. I wish to use the so called functions of jewelry by adapting the thoughts from the first part of the essay and also by including works from different jewelry artists. By this I am posing the question: -What could it mean when we say that materials are active and intelligent in the context of Jewelery and Jewelery art?

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.