"Archaeology is what archaeologists do. This answer is not a tautology. It refers us to the practices of archaeology. And to the conditions under which archaeologists work - the institutions and infrastructures, the politics and pragmatics of getting archaeological work done.
Archaeologists work on what is left of the past. Archaeology is about relationships - between past and present, between archaeologist and traces and remains. Archaeology is a set of mediating practices - working on remains to translate, to turn them into something sensible - inventory, account, narrative, explanation, whatever.
Archaeology is a way of acting and thinking - about what is left of the past, about the temporality of remainder, about material and temporal processes to which people and their goods are subject, about the processes of order and entropy, of making, consuming and discarding at the heart of human experience.
'Archaeological Sensibility' and 'Archaeological Imagination' are terms to summarize components of these mediating and transformative practices. Sensibility refers us to the perceptual components of how we engage with the remains of the past. Imagination refers us to the creative component - to the transforming work that is done on what is left over."
"Despite the (implicit) nominal link to the work on what is also called 'Reception Theory', within the field of literary studies, carried out by Wolfgang Iser, Hans Jauss and other literary scholars (particular in Germany), the body of recent work on media audiences commonly referred to by this name, has on the whole, a different origin, although there are some theoretical links (cf., the work of Stanley Fish) than the work in literary theory. In practice, the term 'reception analysis', has come to be widely used as a way of characterising the wave of audience research which occurred within communications and cultural studies during the 1980s and 1990s. On the whole, this work has adopted a 'culturalist' perspective, has tended to use qualitative (and often ethnographic) methods of research and has tended to be concerned, one way or another, with exploring the active choices, uses and interpretations made of media materials, by their consumers.
As indicated in the previous discussion of 'The Media Audience', the single most important point of origin for this work, lies with the development of cultural studies in the writings of Stuart Hall at the Centre for Contemporary Cultural Studies at the University of Birmingham, England, in the early 1970s and, in particular, Hall's widely influential 'encoding/decoding' model of communications (see the discussion of 'The Media Audience' for an explanation of this model). Hall's model provided the inspiration, and much of the conceptual framework for a number of C.C.C.S' explorations of the process of media consumption, notably David Morley's widely cited study of the cultural patterning of differential interpretations of media messages among The 'Nationwide' Audience and Dorothy Hobson's work on women viewers of the soap opera Crossroads. These works were the forerunners of a blossoming of cultural studies work focusing on the media audience, throughout the 1980s and 1990s, including, among the most influential, from a feminist point of view, the work of Tania Modleski and Janice Radway on women consumers of soap opera and romance, and the work of Ien Ang, Tamar Liebes and Elihu Katz, Kim Schroder and Jostein Gripsrud on international cross cultural consumption of American drama series, such as Dallas and Dynasty.
Much of this work has been effectively summarised and popularised, especially, in the United States by John Fiske, who has drawn on the theoretical work of Michel de Certeau to develop a particular emphasis on the 'active audience', operating within what he terms the 'semiotic democracy' of postmodern pluralistic culture. Fiske's work has subsequently been the object of some critique, in which a number of authors, among them Budd, Condit, Evans, Gripsrud, and Seamann have argued that the emphasis on the openness (or 'polysemy') of the message and on the activity (and the implied 'empowerment') of the audience, within reception analysis, has been taken too far, to the extent that the original issue--of the extent of media power--has been lost sight of, as if the 'text' had been theoretically 'dissolved' into the audience's (supposedly) multiple 'readings' of (and 'resistances' to) it.
In the late 1980s, there were a number of calls to scholars to recognise a possible 'convergence' of previously disparate approaches under the general banner of 'reception analysis' (cf. in particular, Jensen and Rosengren), while Blumler et al. have claimed that the work of a scholar such as Radway is little more than a 're-invention' of the 'uses and gratifications' tradition--a claim hotly contested by Schroder. More recently, both Curran and Corner have offered substantial critiques of 'reception analysis'--the former accusing many reception analysts of ignorance of the earlier traditions of media audience research, and the latter accusing them of retreating away from important issues of macro-politics and power into inconsequential micro-ethnographies of domestic television consumption. For a reply to these criticisms, see Morley, 1992."
(David Morley, The Museum of Broadcast Communications)
"The world population is growing by 75 million people each year. That's almost the size of Germany. Today, we're nearing 7 billion people. At this rate, we'll reach 9 billion people by 2040. And we all need to eat. But how? That's a critical issue the IonE tackles in our first Big Question video.
At the same time, agriculture is a major contributor to climate change and will suffer as an industry from the consequences."
(Institute on the Environment, 2009, University of Minnesota)
"Clark Collins definition of Repo Man as an 'hilarious genre-hopping indictment of consumerism in which, for example, all cans of drink in the supermarket are labelled simply 'drink'' (Collins 2001: 36)"
Nicholas Rombes (2005). New Punk Cinema, Edinburgh University Press.
"In the past 200,000 years, humans have upset the balance of planet Earth, a balance established by nearly four billion years of evolution. We must act now. It is too late to be a pessimist. The price is too high. Humanity has little time to reverse the trend and change its patterns of consumption.
Through visually stunning footage from over fifty countries, all shot from an aerial perspective, Yann Arthus-Bertrand shows us a view most of us have never seen. He shares with us his sense of awe about our planet and his concern for its health. With this film, Arthus-Bertrand hopes to provide a stepping-stone to further the call to action to take care of our HOME.
HOME is the first film that has been made using aerial-only footage. The film marks artist-activist Yann Arthus-Bertrand's feature film directorial debut.
HOME the movie is carbon offset. All of the CO2 emissions engendered by the making of the film are calculated and offset by sums of money that are used to provide clean energy to those who do not have any. For the last ten years, all the work of Yann Arthus-Bertrand has been carbon offset."