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Candice is a fifteen year old girl in high school. Though most students think of her as a nerd because she mostly get's straight A's. There is another side to this young girl. Everyday when her Pager goes off she put's on a mask and becomes the young Superhero known as Black Rose. This Second Edition is smaller print so look a the description carefully.
The desert has a hypnotic presence in Australian culture, simultaneously alluring and repellent. The 'Centre' is distant and unknown to most Australians, yet has become a symbol of the country. This exciting book, highly illustrated in full colour, reveals the singular impact that the desert, both geographical and metaphorical, has had on Australian culture. At the heart of the book is the profound relationship that Aboriginal Australians have with the desert, and the complex ways in which they have been seen by white people in this context.
It is often assumed that the verbal and visual languages of indigenous people had little influence upon the classification of scientific, legal, and artistic objects in the metropolises and museums of nineteenth-century colonial powers. However, as this book demonstrates, it is a fallacy that colonized locals merely collected material for interested colonizers. Through an analysis of particular language notations and drawings hidden in colonial documents and a reexamination of cross-cultural communication, the book writes biographies for five objects that exemplify the tensions of nineteenth century history.
Memory is a subject that recently has attracted many scholars and readers not only in the general historical sciences, but also in the special field of art history. However, in this book, in which more than 130 papers given at the XXIXth International Congress of the History of Art (Amsterdam) 1996 have been compiled, Memory is also juxtaposed to its counterpart, Oblivion, thus generating extra excitement in the exchange of ideas. The papers are presented in eleven sections, each of which is devoted to a different aspect of memory and oblivion, ranging from purely material aspects of preservation, to social phenomena with regard to art collecting, from the memory of the art historian to workshop practices, from art in antiquity, to the newest media, from Buddhist iconography to the Berlin Wall. The book addresses readers in the field of history, history of art and psychology.
Increasingly we have come to live in our heads, leaving our bodies behind. The consequences have been far-reaching, of which cognitive theory has warned us, advocating a 'return to the body.' This book employs several case studies-kings performing in ballets, sea captains dancing with natives, nationalists engaged in gymnastics exercises-to demonstrate what has been lost and what could be gained by a more embodied approach to living, to history. These curious movements were ways to be, to think, to know, to imagine, and to will. They highlight the limits of historical explanations focusing on cultural factors and question currently fashionable 'cultural' and 'post-modern' perspectives. Bodies, cognitive theory tells us, are the same regardless of historical context, and they engage in the same intentional activities. Returning to our bodies and their movements enables us not only to explain historical actions anew, but also to understand ourselves better.
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The arts of Africa, Oceania and native America famously inspired twentieth-century modernist artists such as Picasso, Matisse and Ernst. The politics of such stimulus, however, have long been highly contentious: was this a cross-cultural discovery to be celebrated, or just one more example of Western colonial appropriation? This revelatory book explores cross-cultural art through the lens of settler societies such as Australia and New Zealand, where Europeans made new nations, displacing and outnumbering but never eclipsing native peoples. In this dynamic of dispossession and resistance, visual art has loomed large. Settler artists and designers drew upon Indigenous motifs and styles in their search for distinctive identities. Yet powerful Indigenous art traditions have asserted the presence of First Nations peoples and their claims to place, history and sovereignty. Cultural exchange has been a two-way process, and an unpredictable one: contemporary Indigenous art draws on global contemporary practice, but moves beyond a bland affirmation of hybrid identities to insist on the enduring values and attachment to place of Indigenous peoples.
Body Trade exposes myths surrounding the trade in heads, cannibalism, captive white women, the display of indigenous people in fairs and circuses, the stolen generations, the 'comfort' women and the making of the exotic/erotic body. This is a lively and intriguiung comtribution to the study of the postcolonial body.
"The brave independence of the 'roaring days', the camaraderie of the gold fields, jolly diggers on a spree - these are the images that have come down to us of the gold era of the 1850s in Australia and California. But these images were largely shaped decades later, by writers such as Henry Lawson and Bret Harte - they speak of later nostalgia rather than the experience of the time." "In this study of the contemporary response to the discoveries of gold in Victoria and California, David Goodman argues that people at the time were apprehensive about gold rushing, and the kind of society it seemed to prefigure. In the chaos of the gold rushes, individual self-interest seemed to be all that cou...