855 resultados para History of culture


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Photo-offset. [n.p., Society for the Preservation of Colonial Culture, c1968]. Call number: E241.L6P5 1968

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Microfilm. Ann Arbor, Mich., University Microfilms [n.d.] (American culture series, Reel 443.8)

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Microfilm. Ann Arbor, Mich., Xerox University Microfilms, 1972. 35 mm. (American Culture Series, reel, 534.5)

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Microfilm. Ann Arbor, Mich., Xerox University Microfilms, 1972. 35 mm. (American Culture Series, reel 524.3).

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Microfilm. Ann Arbor, Mich., University Microfilms [n.d.] (American culture series, Reel 457.6)

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Microfilm. Ann Arbor, Mich., University Microfilms [n.d.] (American culture series, Reel 425.14)

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Edited under the general direction of the Papers committee by Mr. P. S. Allen ... assisted by Mr. J. de M. Johnson."

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The first automatic mobile phone service was launched in Australia in 1981, with the first cellular mobile service following in 1987. In 2003 there were over 14.5 million mobile phone subscribers, and the technology had become central to everyday life and culture. Despite the significance of mobile phones, little has been written about their Australian histories. This paper offers some notes on the history of mobile telecommunications in Australia. As well as reviewing the development of the mobile phone in Australia, it looks at the cultural representation of this technology.

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This multi-disciplinary research project explores the religious and cultural foundations within the "master commemorative narratives" that frame Israeli and Iranian political discourse. In articulating their grievances against one another, Israeli and Iranian leaders express the tensions between religion, nationalism, and modernity in their own societies. The theoretical and methodological approach of this dissertation is constructivist-interpretivist. The concept of "master commemorative narratives" is adapted from Yael Zerubavel's study of ritualized remembrance in Israeli political culture, and applied to both Israeli and Iranian foreign policy. Israel’s master commemorative narrative draws heavily upon the language of the Hebrew Bible, situating foreign policy discourse within a paradigm of covenantal patrimony, exile, and return, despite the unrelenting hostility of eternal enemies and "the nations." Iran’s master commemorative narrative expresses Iranian suspicion of foreign encroachment and interference, and of the internal corruption that they engender, sacralizing resistance to the forces of evil in the figurative language and myths of pre-Islamic tradition and of Shi'a Islam. Using a constructivist-interpretive methodological approach, this research offers a unique interpretive analysis of the parallels between these narratives, where they intersect, and where they come into conflict. It highlights both the broad appeal and the diverse challenges to the components of these "master" narratives within Israeli and Iranian politics and society. The conclusion of this study explains the ways in which the recognition of religious and cultural conflicts through the optic of master commemorative narratives can complement the perspectives of other theoretical approaches and challenge the conventions of Security Studies. It also suggests some of the potential practical applications of this research in devising more effective international diplomacy.