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The necropolis of Ripacandida in southern Italy (Apulia/prov. Foggia) is situated on a hill mediating between the uplands of the southern Apennines to the west and the Adriatic shore to the east. The local Archaic-Classical community (6th/5th century BCE) witnessed the rise of eastern Mediterranean settlements (apoikiai) in southern Italy and thereby the creation of a completely new situation of cultural transfer and encounter in the region. This is reflected in the material goods incorporated in the tombs that will entirely be presented and discussed in the volume. While largely maintaining their traditional ties to the neighboring areas, reflected in the use of material culture from the adjacent areas, the influx of Greek elements rises remarkably during the use period of the graveyard. It however becomes apparent that the Greek-style pottery incorporated into the local society does not replace traditional shapes and wares but rather complemented by these imports or imitations. In the course of the two centuries under investigation, the affiliation of the local community seems to shift from a more inland-orientated perspective to a closer connection to the lowlands Adriatic shore. The local community in the 6th century BCE was basically organized in an egalitarian way in small household units as suggested by the tombs arranged in clusters. In the 5th century BCE, richly equipped burials of males were separated from the tomb clusters, indicating social changes. At the same time, richly equipped females become prominent in some clusters and take over some male burial features (body placement), possibly indicating the takeover of male characteristics, like the household head, in the living community as well.The minute analysis of the local community and the comparison with other sites of the region shows that the indigenous society in the period under study is not at all static but very dynamic, and not a mere static receiver of new impulses coming from the ''culturally superior'' (and much better researched) newcomers from the east. A number of internal social developments (i.e. hierarchization, reorganization of familial structures and gender roles, economic reorientation) occurred within the indigenous communities of southeastern Italy that cannot be attributed to external stimuli triggered by foreign presence alone. Die Nekropole von Ripacandida in Suditalien (Apulien/Prov. Foggia) liegt auf einem Hugel, der zwischen den Hochebenen des sudlichen Apennins im Westen und der Adriakuste im Osten vermittelt. Die lokale archaisch-klassische Gemeinschaft (6./5. Jh. v. Chr.) war Zeuge des Aufstiegs von ostmediterranen Siedlungen (apoikiai) an den Kusten und der Schaffung einer vollig neuen Situation von Kulturtransfer und Begegnung in der Region. Dies spiegelt sich in den materiellen Beigaben der lokalen Graber wider, die hier vollstandig vorgestellt und diskutiert werden. Unter weitgehender Beibehaltung der traditionellen Bindungen an die benachbarten Gebiete, die die Verwendung materieller Kultur aus den angrenzenden Gebieten bezeugt, steigt der Zustrom griechischer Elemente wahrend der Nutzungszeit des Graberfeldes bemerkenswert an. Es wird jedoch deutlich, dass die in die lokale Gesellschaft eingebrachte Keramik griechischer Pragung die traditionellen Formen und Waren nicht ersetzt, sondern nur erganzt. Im Laufe der beiden untersuchten Jahrhunderte scheint sich die Zugehorigkeit der lokalen Gemeinschaft von einer eher ins Binnenland orientierten Perspektive zu einer engeren Verbindung mit dem Flachland an der adriatischen Kuste zu verschieben. Die lokale Gemeinschaft im 6. Jh. v. Chr. war grundsatzlich egalitar in kleinen Haushaltseinheiten organisiert, wie die in Clustern angeordneten Graber nahelegen. Im 5. Jh. v. Chr. wurden reich ausgestattete Mannergraber von den Grabgruppen abgesondert, wahrend gleichzeitig reich ausgestattete Frauen in einigen Clustern prominent werden und mannliche Bestattungsmerkmale ubernehmen, was auf Verschiebungen im Gefuge der ortlichen Gemeinschaft hindeutet.Die eingehende Analyse der ortlichen Gemeinschaft und der Vergleich mit anderen Fundorten der Region zeigt, dass die indigene Gesellschaft im Untersuchungszeitraum keineswegs statisch, sondern sehr dynamisch war, und nicht nur ein statischer Empfanger neuer Impulse, die von den ''kulturell uberlegenen'' (und viel besser erforschten) Neuankommlingen aus dem Osten kamen. Innerhalb der indigenen Gemeinschaften Sudostitaliens kam es zu einer Reihe interner sozialer Entwicklungen (Hierarchisierung, Reorganisation der familiaren Strukturen und der Geschlechterrollen, wirtschaftliche Neuorientierung), die nicht allein auf aussere, durch die fremde Prasenz ausgeloste Impulse zuruckgefuhrt werden konnen.

Material culture.

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"Follow for Now, Vol. 2 picks up and pushes beyond the first volume with a more diverse set of interviewees and interviews. The intent of the first collection was to bring together voices from across disciplines, to cross-pollinate ideas. At the time, social media wasn't crisscrossing all of the lines and categories held a bit more sway. Volume 2 aims not only to pick up where Follow for Now left off but also to tighten its approach with deeper subjects and more timely interviews.Featuring conversations with thinkers like Carla Nappi, Rita Raley, Dominic Pettman, Ian Bogost, Mark Dery, Douglas Rushkoff, and Dave Allen, and musicians like Tyler, The Creator, Matthew Shipp, Sean Price, Rammellzee, and Sadat X, as well as writers like Ytasha L. Womack, Chris Kraus, Pat Cadigan, Bob Stephenson, Simon Critchley, Simon Reynolds, Malcolm Gladwell, and William Gibson, Follow for Now, Vol. 2 is another critical cross-section of the now."

Authors --- Culture --- Philosophy.

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This volume brings together a collection of seven articles previously published by the author, with a new introduction reframing the articles in the context of past and present questions in anthropology, psychology and human evolution. It promotes the perspective of 'integrated' social science, in which social science questions are addressed in a deliberately eclectic manner, combining results and models from evolutionary biology, experimental psychology, economics, anthropology and history. It thus constitutes a welcome contribution to a gradually emerging approach to social science based on E. O. Wilson's concept of 'consilience'. Human Cultures through the Scientific Lens spans a wide range of topics, from an examination of ritual behaviour, integrating neuro-science, ethology and anthropology to explain why humans engage in ritual actions (both cultural and individual), to the motivation of conflicts between groups. As such, the collection gives readers a comprehensive and accessible introduction to the applications of an evolutionary paradigm in the social sciences. This volume will be a useful resource for scholars and students in the social sciences (particularly psychology, anthropology, evolutionary biology and the political sciences), as well as a general readership interested in the social sciences.

Cognition and culture. --- Ethnopsychology.

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Marcel Mauss schrieb 1923 in seinem Essay Die Gabe, er habe in den Motiven des Gabentauschs »einen der Felsen gefunden, auf denen unsere Gesellschaften ruhen«. Bis heute wirft diese These Fragen auf: Wie stiftet die Gabe Solidarität, Anerkennung und Vertrauen in vormodernen Gesellschaften? Gelingt ihr das auch in modernen Gesellschaften? Aufbauend auf einer pointierten Rezeptionsgeschichte von Mauss' Essay und im Dialog mit Denkern aus Philosophie, Politik- und Wirtschaftswissenschaften kommt dieses Buch zu dem Ergebnis, dass die Gabe neben Markt und Staat eine zentrale Funktion in unserer Gesellschaft hat. Darüber hinaus wird gezeigt, welche politischen Konsequenzen daraus resultieren und wie Gabeninteraktionen zur Sicherung des sozialen Gefüges genutzt werden können.

Popular culture. --- Cultural relations.

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This open access book discusses how cultural literacy can be taught and learned through creative practices. It approaches cultural literacy as a dialogic social process based on learning and gaining knowledge through emphatic, tolerant, and inclusive interaction. The book focuses on meaning-making in children and young people’s visual and multimodal artefacts created by students aged 5–15 as an outcome of the Cultural Literacy Learning Programme implemented in schools in Cyprus, Germany, Israel, Lithuania, Spain, Portugal, and the UK. The lessons in the program address different social and cultural themes, ranging from one’s cultural attachments to being part of a community and engaging more broadly in society. The artefacts are explored through data-driven content analysis and self-reflexive and collaborative interpretation and discussed through multimodality and a sociocultural approach to children’s visual expression. This interdisciplinary volume draws on cultural studies, communication studies, art education, and educational sciences.

Arts --- Culture --- Study and teaching.