-205. DUNCAN, Carol (1995): Civilizing Rituals . New York: Routledge. EHRENREICH, Paul (1905): Die Mythen und Legenden der südamerikanischen Urvölker und ihre Beziehungen zu denen Nordamerikas und der alten Welt . Berlin: Asher. FERREIRA FRIČ, Rodolfo – FRIČ, Alberto Vojtěch (2012): Indiánská knížka [The Indian Book], ed. Yvonna Fričová. Prague: Titanic. FILIPOVÁ, Marta (2011): Peasants on Display: The Czechoslavic Ethnographic Exhibition of 1895. In Journal of Design History 24:1, pp. 15-36. FISCHER, Manuela – BOLZ, Peter – Kamel, Susan (eds
This article explores how sustainability was staged in the context of EXPO 2000, the first and only world exhibition organized by Germany. The notion seemed to gain ground around the turn of the millennium in global political and policy circles, especially through such documents as the ‘Agenda 21’ and the ‘Millennium Development Goals’. These were also the main source of inspiration while organizing EXPO 2000, which, under the motto ‘Humankind, Nature, Technology’ claimed to put forward a radically different vision for the 21st century. However, throughout the paper I argue that sustainability ended up performing a quite different ideological function. In Germany, the staging of sustainability took place as an activation of expertize, meant to fix a crisis of the economy and to open up new grounds for capitalism’s search for profit, ultimately deepening the environmental crisis that it was meant to alleviate in the first place.
The article deals with selected issues which - as we perceive it - can provide an insight into what the Lakota consider essential and generic for their self-identification with their culture (What does it mean to be Lakota?). The study is based on observations gained during fieldwork research, and issues in the text reflect data collected within this period. As a result, we examine the following issues: tribal museums in Lakota reservations, Native perception of time, selected issues of Lakota religion, and Lakota relation to the land and environment they live in and to the world on a global scale. We believe that in all these issues we can also recognize an underlying dual structure which - in its most general meaning - could be understood as a dichotomy of Native and Western/Euro-American worldview and mind-set. The question was how non-Native elements distort or affect the system of Lakota culture. In the section on tribal museums and perception of time we have shown that circular way of thinking about the course of the world which is, according to Donald Fixico (FIXICO 2009), characteristic of all Native cultures affects the way tribal museums organize and present their exhibitions. In this case, the influence of the Native/Euro-American dualism does not have to be necessarily negative. The same can be said about another example where the dichotomy projects itself - in the issue of Lakota relation to the land or Unci Maka (Grandmother Earth): Though Lakota religion and identity is regionally bound (BUCKO 2008), their concern for this integral part of their Native-self can surprisingly well fit into the global issue of protection of environment. On the case of Lakota struggle to stop construction of a KXL pipeline1 we demonstrate how the same (Native/Euro-American) duality interacts and through which the Lakota (Native, regionallybound) voice is strengthened by its non-Native counterpart and vice versa.
Perú (Del diario de viaje)”. Actas del XVII Congreso Internacional de Americanistas (Buenos Aires 1910), Buenos Aires: Impr. de Coni hermanos, 1912, pp. 641-645. FRIČ, Alberto Vojtěch: Indiáni Jižní Ameriky [Indians of South America], Praha: Orbis 1977. GOODRICK-CLARKE, Nicholas: The Occult Roots of Nazism: Secret Aryan Cults and their Influence on Nazi Ideology. New York: New York University Press, 2004 (2nd ed). HERAIN, Karel: “Výstava staroperuánského umění” [Exhibition of Old Peruvian Art]. Drobné umění 2:1 (1921
Lyudmila N. Khakhovskaya
-Peterburg: Nauka. [Иохельсон, Владимир Ильич. 1997. Коряки. Материальная культура и социальная организация . Санкт-Петербург: Наука.] Jochelson, Waldemar. 1905. The Koryak. Religion and Myths . Memoirs of the American Museum of Natural History 6 (1). Leiden; New York, NY: E. J. Brill; G. E. Stechert. Koryaks: Pioneers of the Tundra. The 21st Special Exhibition . 2006. Hokkaido: Press of Museum of Northern Peoples. Kurebito, Megumi. 2008. Traditsionnye koryakskie sposoby narecheniya imeni i ikh transformatsiya. – V Dikovskiye chteniya: materialy nauchno
Art in Vilnius. - Art History and Criticism 13: 76-87. DOI: https://doi.org/10.1515/mik-2017-0006. Viau-Courville, Mathieu. 2017. Museums Without (Scholar-)Curators: Exhibition-Making in Times of Managerial Curatorship. - Museum International 68: 11-32. DOI: https://doi.org/10.1111/muse.12126. Vilkuna, Janne. 2018. The development of Finnish museums over the last forty years. - Nordisk Museologi 1: 96-103. DOI: doi: 10.5617/nm.6401. Verslo Žinios 2018 = Lietuvos nacionalinis muziejus darbuotojai (apdraustieji). 2018
Racconti ? Two digital stories created in 2014 by sisters Katrina and Grace Lolicato begin to elicit some answers. Katrina and Grace co-run an oral history archive in Melbourne and, in 2014, curated the exhibition Italo-Australian: Defining Diaspora/Understanding Culture . The exhibition included a short promotional digital story of the same title, as well as their own personal digital story, Her, Grace , narrated by their father. The promotional digital story diverges from the conventional form of the genre, with a range of voices heard. Various statements about