Chapter 18 opens by asking readers to list places in their communities where people go to learn new things. The chapter describes types of places that support public engagement, offers resources for finding specific places or events, and addresses practical considerations. Zoos, libraries, and different types of museums, as well as event-based opportunities such as different types of festivals, are addressed. Suggestions are also given for using one’s own institution. For example, many universities host programs for school-aged children or participate in local events such as cultural celebrations. Practical considerations related to such places and events include timing (once or recurring); registration, rules, and fees; specific space and resources (booth, table, electricity, internet access); audience typical at the venue; and individual and team logistics. The chapter includes resource lists related to these various suggestions. Its Closing Worksheet asks readers to find three places or events where they might take the demonstrations they have developed and to note about each one specifics such as dates and contacts, as well as some of their demonstration’s logistical needs.

Emotions are some of the most discussed aspects of the experience of art, and it has even been argued that emotions are synonymous with art. This chapter will delve into how art simultaneously conveys and evokes emotions, a feature that helps to distinguish the experience of art from experiences in other areas of life. The chapter will also discuss the developments in research methodologies and trends in the scientific study of art that have brought our understanding of art from being based mainly on anecdotal evidence to being empirically-founded. The longstanding issues associated with emotions and art, as well as present state-of-the-art research on the role of emotions in aesthetic experiences, will also be presented. Finally, the chapter will identify some of the questions and challenges for future research in emotions and art.

The conclusion to this book looks at the public afterlives of lynching objects as they move from personal collections into archives and museums. Through a study of several visual and material collections from lynchings, the chapter makes a claim for the persistence of lynching's material culture as part of an evolving historical conciousness. Further, this conclusion serves as a blueprint for a rethinking of the public historical interpretation of racial violence and of the rethinking of the entanglements between cultural heritage and racial violence.

This chapter examines careers in, and the structure of, public and community archaeology. It includes discussion of archaeological outreach organizations (especially charity sector and non-governmental organizations), of professional archaeological organizations and museums, and of the place of archaeology in the media.

This chapter examines careers in and the structure of, academic archaeology – that based in universities, museums, and related educational organizations. The chapter includes discussion of specialist and technical roles in this area of employment.

Introduces readers to the Museum of the Bible and its principal founders and funders, the Green family, owners of the Hobby Lobby chain of craft stores. Introduces the distinction between the Bible as cultural icon and material bibles. Argues that the Museum of the Bible constructs and markets a bible that is particularly productive for white evangelical Protestantism in the United States.

The introduction begins by addressing the uses of studying cultural institutions. It provides a working definition of ‘institution’ and a historical overview of the emergence of the infrastructure of institutions in the period 1700 to 1900. The logic of choosing the period is addressed in relation to the uneven translation from cultural institutions based on the court and church to voluntary institutions that had an arms-length relationship to the state. It also discusses the historical irony that just as a ‘romantic’ definition of the literary individualism emerged that might seem to pit literature against Institutions, there was a proliferation of institutions of literature. The purview of the collection in relation to British national and imperial culture and identities is explained and the opportunities for further work in related areas discussed in the framework of the collection’s own historical moment at a time when the university-based discipline of Literature seems to be undergoing a fundamental change in its structure and purposes.

This chapter focuses on the institutionalization and professionalization of preservation and representation of the material past in the present. Museums, government agencies, preservation organizations, and various social and community groups collect, conserve, interpret, and present material culture of their own and of others’ past. Questions surrounding values, meanings, authority, ownership, and stewardship are examined.

This chapter examines repatriation and indigenous meanings, values, and uses of their material cultural heritage. What is the legacy of conquest that postcolonial scholarship and advocacy are challenging, and how are they doing so? How and why are the perspectives, means, challenges, and accomplishments regarding indigenous populations reclaiming ownership of cultural heritage different around the world?

How does conflict (both enacted and potential) change, shape, destroy and otherwise modify and affect material culture? In addition to these questions, this chapter examines how “things” can act as propaganda, as mechanisms of survival, and as creations of the destabilizing and stabilizing effects of war, peace, and the gray area in between. As scholars increasingly interrogate the meaning and chronology of war, peace, occupation, and the definition of categories such as refugee, how do they incorporate material culture?

The study of materiality and religion incorporates spaces, equipment, dress, and other material expressions of belief. The study of material religion and spirituality has taken a truly interdisciplinary turn in scholarship and this chapter explores currents in scholarship that embrace a material approach to understanding lived religion, organized practices, as well as religious opposition and conflict.

|Xam told stories in which quaggas were cast as sentient beings with families, some of which were quite dysfunctional. |Xam narratives explain their stripes and brown coloration, their fear of humans, and their behavior when hunted. While they existed, they gathered little attention from Europeans apart from featuring in accounts of explorers and hunters; they appeared in two poems by Thomas Pringle and were the focus of Lord Morton’s account of telegony. Few extinct animals, however, have had such an eventful afterlife as quaggas: in the last eighty years they have featured in stories, poems, paintings, and a film, and they were the first extinct organism to have their DNA sequenced. Similarities between quagga genomes and those of plains zebras show that these animals are conspecific and so all plains zebras now have the binomial name of Equus quagga; nonetheless, there are genetic differences between quaggas and other plains zebras. Quaggas live on symbolically in the coat of arms of the Western Cape province, and as an example of anthropogenic extinction.