The National Museum of Scotland : a symbol for a new Scotland?

The National Museum of Scotland (forthwith 'Museum') opened to critical acclaim on St Andrew's Day 1998 (see McKean 2000). The timing of the opening was culturally and politically symbolic, taking place on the patron saint of Scotland's day, whilst falling between the devolution referendum for, and the opening of, the reinstated Scottish Parliament. The museum offers a representation of Scotland, one which is negotiated by its creators and visitors alike. Given that national identity is a slippery concept subject to fluidity and change (Hall 1992), the image of stability and authority of a museum, which has been compared to the reification of a church (Horne 1984), offers us an interesting site for developing our understanding of how national identity is constructed.

Sveta Bogorodica (The Church of the Holy Mother), Zavoj, Macedonia : writing about an insignificant vernacular building

Sveta Bogorodica (Church of the Holy Mother), Zavoj, is a small church built in 1934 in a village in the Republic of Macedonia. It presented a quintessential architectural division between a richly ornamented interior and a pure white formal exterior. The paper will examine the question of tradition in relation to architecture. What of the formal Byzantine architectural tradition is inherited in this folk vernacular church building? Secondly, tradition as an inherited liturgical ritual and ceremony. How are these two forms of tradition autonomous or intertwined, and how the question about transcendence in architecture pursued in the 2005 paper on Hagia Sofia might be understood within the parameters offered by this church building, will be explored in the paper .

Picturing the nation : The Celtic periphery as discursive other in the archaeological displays of the museum of Scotland

Using the archaeological displays at the Museum of Scotland in Edinburgh, this paper examines the exhibition as a site of identity creation through the negotiations between categories of same and Other. Through an analysis of the poetics of display, the paper argues that the exhibition constructs a particular relationship between the Celtic Fringe and Scottish National identity that draws upon the historical discourses of the Highlands and Islands of Scotland as a place and a time 'apart'. This will be shown to have implications for the display of archaeological material in museums but also for contemporary understandings of Scottish National identity.

Constructing the identity of a nation : the tourist gaze at the Museum of Scotland

In an era of global instability and crises of national identity, the role of heritage tourism in creating images of national identity has become an important area for research. This article considers the role of heritage tourism in constructing national identity in the nation of Scotland through the lens of the Museum of Scotland. It describes the findings of qualitative research undertaken with potential and actual target consumers to the Museum of Scotland. Three research questions were addressed: Does the Museum of Scotland construct (1) a vision of a `new' Scotland? (2) a symbol of a `real' Scotland? (3) a collective identity of Scotland? The findings suggest that heritage visitors actively identify through their gaze, constructing multifarious meanings of national identity that are dynamic rather than static.

Defining national identity? Visiting the architectural spaces of the Museum of Scotland

National Cultures construct identities by producing meanings about the nation with which we can identify, meanings which are contained in the stories which are told about it, memories which connect its present within its past, and images which are constructed of it. A museum, the repository of a nation’s culture, which connects the past to the present through recounting stories about the artefacts of past cultures is clearly significant in representing the culture of a nation.

This paper explores the architectural spaces of the new Museum of Scotland, which opened in Edinburgh in November 1998. The museum has opened at a crucial time in Scottish history. The Scottish cultural renaissance is manifested in the increase in cultural production and call for Scottish cultural institutions. Parallel to this renaissance are political developments with the re-creation of a Scottish Parliament in 1999. When the idea of ‘Scotland’ is itself in a state of flux, the stories of the nation told in the museum, which attempt to give a sense of location, a connection between the individual and the nation are especially important.

Thus, issues of identity and ‘self’ are crucially important in understanding the contemporary museum. Within this, the relations between the production of these narratives and their consumption by the public are little understood. The majority of studies have concentrated, although not exclusively, on the production of museum displays, primarily with the "politics and poetics" of display. This paper analyses the relationship between producer and consumer within the Museum of Scotland, attempting to reconnect the forces of production and consumption. In doing so, it focuses primarily on the differing conceptions of the ability of the Museum to be able to narrate the nation.

Based on interviews both with museum staff and with visitors to the museum, it argues that an understanding of the relationship between the museum and Scottish national identity can only be considered through an understanding of the tension between the producers’ intentions and the way in which consumers conceptualise the museum as a space for "telling the nation".

The rise of the Anglican orthodox church in Solomon Islands

 This research examines an Anglican schism in Melanesia which led to the rise of a new church and argues that the new church was a response to the fundamental importance of territory. The result is a new social formation called the segmentary church society.

Policing in cool and hot climates: legitimacy, power and the rise and fall of mass stop and search in Scotland

Prior to the amalgamation of Scotland’s eight police forces into Police Scotland in 2013 by the Scottish National Party government, Scottish policing generally enjoyed a ‘cool’ political climate, with low scrutiny and minimal political engagement. This paper argues these conditions hindered the critical interrogation of Scottish policing, allowing a policy of unregulated and unfettered stop and search to flourish unchallenged for two decades. We then show how this policy was swiftly dismantled in the ‘heated’ environment that followed centralization, a move that gave rise to the unprecedented scrutiny of Scottish policing by media and political commentators. The analysis suggests that the legitimacy and reputation of the police may owe a debt to political environments that encourage either ‘soft’ or ‘hard’ analysis. Also, that more heated political environments, often disparaged by academics and criminal justice practitioners, can drive accountability and contribute to more progressive outcomes.

Oyster (Ostrea edulis) extirpation and ecosystem transformation in the Firth of Forth, Scotland

Marine inshore communities, including biogenic habitats have undergone dramatic changes as a result of exploitation, pollution, land-use changes and introduced species. The Firth of Forth on the east coast of Scotland was once home to the most important oyster (Ostrea edulis Linnaeus, 1758) beds in Scotland. 19th and early 20th century fisheries scientists documented the degradation and loss of these beds, yet transformation of the wider benthic community has been little studied. We undertook archival searches, ecological surveys and shell community analysis using radioisotope dated sediment cores to investigate the history of decline of Forth oyster beds over the last 200 years and the changes to its wider biological communities. Quadrat analysis of the present day benthos reveal that soft-sediment communities dominate the Firth of Forth, with little remaining evidence of past oyster beds in places where abundant shell remains were picked up by a survey undertaken in 1895. Queen scallops (Aequipecten opercularis Linnaeus, 1758) and horse mussels (Modiolus modiolus Linnaeus, 1758) were once common within the Forth but have also markedly decreased compared to the earlier survey. Ouranalyses of shell remains suggest that overall mollusc biomass and species richness declined throughout the 19th century and early 20th century, suggesting broader-scale community change as human impacts increased and as habitats degraded. Inshore communities in the Firth of Forth today are less productive and less diverse compared to past states, with evidence suggesting that most of the damage was done by early bottom trawling and dredging activities. Given the pervasive nature of intensive trawling over the past 150 years, the kind of degradation we document for the Firth of Forth is likely to be commonplace within UK inshore communities.

Whatever happened in Torres Strait?: interpreting the Anglican split of 1998

Recent movements within world Anglicanism towards a more democratic representation of the church are in contrast to Torres Strait Islanders' assertion of their own male-led conservative and hierarchical body. These characteristics have marked Torres Strait Island Anglicanism for many years. On the surface, the various strands leading to a conflict over a choice of leader in 1997 focused upon discordant relationships and faulty decision-making procedures, especially the surrender of the diocese of Carpentaria to the adjacent diocese of North Queensland and a subsequent choice of a bishop where Torres Strait clergy claimed that the terms of the surrender had been dishonoured. Yet below the surface, the cleavage between Island and European leadership was also a sign of the ideological shift which was occurring in the Anglican Church of Australia. Supported by European elements within that church opposed to the ordination of women, Islander clergy charged that the mainland body was deserting the faith and order of the 'church of the fathers'. With the Islanders newly empowered, as they perceived it, by the Mabo judgement of the High Court of Australia in 1992, their perception appears to have been that, in spirit, the mainland church denied what the High Court's decision recognised: the ultimate control by Islanders over their own affairs.

The exclusionary policies of 'us and them' in the IPA and psychoanalytic institutes

This article will explore the issues of otherness in the IPA and also consider the local institute level using the example of the British Psychoanalytic Society. According to the IPA it is 'The world's primary psychoanalytic accrediting and regulatory body, with 10,500 members in over forty-five countries. The IPA works in partnership with its Component Organizations to train, support and network psychoanalysts, developing clinical, educational and research programmes'. It is well-known that the history of psychoanalysis is replete with organizational schisms and primary issues of 'inclusion-exclusion'. Who is a real psychoanalyst? "That are the necessary acceptable professional 'standards'? 'While standards' should be derived from knowledge, they are often derived from power and are often really a mask for power-plays. The others' have included those from both outside and within the psychoanalytic movement. Outsiders include medicine and the universities, psychotherapists, other psychoanalysts and other disciplines. Deviationists ,.vithin the IPA include other schools vvithin the'broad church' of psychoanalysis or even just those who don't fit with the proclivities of those in power sometimes rationalized into issues of standards

Transcendence and interiority in architecture : a study of Hagia Sofia, 532-537

The late historian Robin Evans, takes up the debate symbolised between Wblfflin, proposing that meaning is directly accessible through the form of a building, and Wittkower, arguing that meaning lies behind the form of architecture, in other texts and ideas. The focus of their argument is the centralised church of the Renaissance, which holds a special place in the history of architecture for all three historians. Evans' argument makes detours into the histories of theology, geometry and mathematics attempting to find how architecture participates with these fields. He concludes that architecture, in its singular artistic physicality "suspends our disbelief in the ideal", offering a world that does not reflect culture, in all its fullness, but rather supplements culture's incompleteness. Architecture, like art is able to resolve that which in society and in other fields remains a contradiction, giving a picture (albeit fictional) of a harmonious and unified order. Does architecture aspire towards transcendence, if so, what is transcendental value in architecture? In this essay I want to turn to Hagia Sofia (Istanbul, 532-537), a church that marks the beginning of a Christian empire relocated to the East of Rome, in Constantinople, built one thousand years before the Renaissance churches; and a building that symbolises the shift towards a domed centralised form, away from a basilica form. Hagia Sofia is an architecture, observed and described in an almost devotional manner, as though addressing the architecture of the church is equivalent to a pious person addressing the church itself, and more significantly, addressing the Divine figure of God, through the architecture of the church. What role does Hagia Sofia play in the kind of artistic mastery that Evans is proposing?