When the revolutionary technology of photography erupted in American culture in 1839, it swiftly became, in the day's parlance, a "mania." This richly illustrated book positions vernacular photography at the center of the study of nineteenth-century American religious life. As an empirical tool, photography captured many of the signal scenes of American life, from the gold rush to the bloody battlefields of the Civil War. But photographs did not simply display neutral records of people, places, and things; rather, commonplace photographs became inscribed with spiritual meaning, disclosing, not merely signifying, a power that lay beyond. Rachel McBride Lindsey demonstrates that what people beheld when they looked at a photograph had as much to do with what lay outside the frame--theological expectations, for example--as with what the camera had recorded. Whether studio portraits tucked into Bibles, postmortem portraits with locks of hair attached, "spirit" photography, stereographs of the Holy Land, or magic lanterns used in biblical instruction, photographs were curated, beheld, displayed, and valued as physical artifacts that functioned both as relics and as icons of religious practice. Lindsey's interpretation of "vernacular" as an analytic introduces a way to consider anew the cultural, social, and material reach of religion. A multimedia collaboration with MAVCOR—Center for the Study of Material & Visual Cultures of Religion—at Yale University.
When the revolutionary technology of photography erupted in American culture in 1839, it swiftly became, in the day's parlance, a "mania." This richly illustrated book positions vernacular photography at the center of the study of nineteenth-century American religious life. As an empirical tool, photography captured many of the signal scenes of American life, from the gold rush to the bloody battlefields of the Civil War. But photographs did not simply display neutral records of people, places, and things; rather, commonplace photographs became inscribed with spiritual meaning, disclosing, not merely signifying, a power that lay beyond. Rachel McBride Lindsey demonstrates that what people beheld when they looked at a photograph had as much to do with what lay outside the frame--theological expectations, for example--as with what the camera had recorded. Whether studio portraits tucked into Bibles, postmortem portraits with locks of hair attached, "spirit" photography, stereographs of the Holy Land, or magic lanterns used in biblical instruction, photographs were curated, beheld, displayed, and valued as physical artifacts that functioned both as relics and as icons of religious practice. Lindsey's interpretation of "vernacular" as an analytic introduces a way to consider anew the cultural, social, and material reach of religion. A multimedia collaboration with MAVCOR—Center for the Study of Material & Visual Cultures of Religion—at Yale University.
Early Childhood Education spans the human life from birth to age 8. Infants and toddlers experience life more holistically than any other age group. Social, emotional, cognitive, language, and physical lessons are not learned separately by very young children. Adults who are most helpful to young children interact in ways that understand that the child is learning from the whole experience, not just that part of the experience to which the adult gives attention. Although early childhood education does not have to occur in the absence of the parent or primary caregiver, this term is sometimes used to denote education by someone other than these the parent or primary caregiver. Both research in the field and early childhood educators view the parents as an integral part of the early childhood education process. Early childhood education takes many forms depending on the theoretical and educational beliefs of the educator or parent. Other terms those are often used interchangeably with "early childhood education" are "early childhood learning", "early care" and "early education". Much of the first two years of life are spent in the creation of a child's first "sense of self" or the building of a first identity. Because this is a crucial part of children's makeup-how they first see themselves, how they think they should function, how they expect others to function in relation to them, early care must ensure that in addition to carefully selected and trained caregivers, links with family, home culture, and home language are a central part of program policy. If care becomes a substitute for, rather than a support of, family, children may develop a less-than-positive sense of who they are and where they come from because of their child care experience. This book presents the latest research in this vital field.
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