The term "culture" has become ubiquitous in both academic and popular conversations, but its usefulness is a point of dispute. Taking the current shift from cultural studies to aesthetics as the latest form of this discussion, Eric Aronoff contends that in American modernism, the concepts of culture and of aesthetics have always been inseparable. The modernist concept of culture, he argues, arose out of an interdisciplinary dialogue about value, meaning, and form among social critics, artists, anthropologists, and literary critics, including figures as diverse as Van Wyck Brooks, Edward Sapir, Willa Cather, Lewis Mumford, John Crowe Ransom, Raymond Weaver, and Allen Tate. These figures proposed new ways to conceive of culture that intertwined theories of aesthetic and literary value with theories of national, racial, and regional identity. Through close readings, Aronoff shows that disciplines and approaches that are often thought of as opposed—cultural anthropology and aesthetics, American literary history and literary criticism, and multiculturalism and regionalism—are in fact engaged in common debate and proceed from shared arguments about culture and form.

When we think of composers, we usually envision an isolated artist separate from the orchestra—someone alone in a study, surround by staff paper—and in Europe and America this image generally has been accurate. For most of Japan’s musical history, however, no such role existed—composition and performance were deeply intertwined. Only when Japan began to embrace Western culture in the late nineteenth century did the role of the composer emerge. In Composing Japanese Musical Modernity, Bonnie Wade uses an investigation of this new musical role to offer new insights not just into Japanese music but Japanese modernity at large and global cosmopolitan culture. Wade examines the short history of the composer in Japanese society, looking at the creative and economic opportunities that have sprung up around them—or that they forged—during Japan’s astonishingly fast modernization. She shows that modernist Japanese composers have not bought into the high modernist concept of the autonomous artist, instead remaining connected to the people. Articulating Japanese modernism in this way, Wade tells a larger story of international musical life, of the spaces in which tradition and modernity are able to meet and, ultimately, where modernity itself has been made.

"Cultural Composition" discusses the intrinsic relationship between culture imagery and visual expression, and for the first time proposed the concepts and methods that take culture as some design elements. Recursive mathematical logic is introduced to resolve the dynamic constitution of culture elements. The multi-level distribution of cultural elements has been demonstrated, the object of which can be refined as ICON. Culture is streamlined for ICON so as to enable it to be used in a creative way. With a cultural image mapping, ICON evokes the values of identity from the depths of feeling, making products endless charming. The proposition of "Cultural Composition" discovered the law how culture appears and changes in design. "Cultural Composition" takes Chinese culture as an example, through hundreds of illustrations, enumerated a large number of design work which contain typical culture elements, showing how culture elements appeals in daily-use things intuitively. It has both high theory value and practical value. Prof. Yunhe Pan is a member of Chinese Academy of Engineering, and also a professor at the College of Computer Science and Technology, Zhejiang University, China. His research area includes digital preservation for cultural heritages, digital library, and intelligent human animation.

This Pivot investigates the impact of the digital on literary culture through the analysis of selected marketing narratives, social media stories, and reading communities. Drawing on the work of contemporary writers, from Bernardine Evaristo to Patricia Lockwood, each chapter addresses a specific tension arising from the overarching question: How has writing culture changed in this digital age? By examining shifting modes of literary production, this book considers how discourses of writing and publishing and hierarchies of cultural capital circulate in a socially motivated post-digital environment. Writing Cultures and Literary Media combines compelling accounts of book trends, reader reception, and interviews with writers and publishers to reveal fresh insights for students, practitioners, and scholars of writing, publishing, and communications.

"Humanists and social scientists alike will profit from reflection on the efforts of the contributors to reimagine anthropology in terms, not only of methodology, but also of politics, ethics, and historical relevance. Every discipline in the human and social sciences could use such a book."--Hayden White, author of Metahistory

In Writing Workplace Cultures: An Archaeology of Professional Writing, Jim Henry analyzes eighty-three workplace writing ethnographies composed over seven years in a variety of organizations. He views the findings as so many shards in an archaeology on professional writing at the beginning of the twenty-first century. These ethnographies were composed by either practicing or aspiring writers participating in a Master’s program in professional writing and editing. Henry solicited the writers' participation in "informed intersubjective research" focused on issues and questions of their own determination. Most writers studied their own workplace, composing "auto-ethnographies" that problematize these workplaces' local cultures even as they depict writing practices within them. Henry establishes links between current professional writing practices and composition instruction as both were shaped by national economic development and local postsecondary reorganization throughout the twentieth century. He insists that if we accept basic principles of social constructionism, the text demonstrates ways in which writers "write" workplace cultures to produce goods and services whose effects go far beyond the immediate needs of its clients.

Focusing on the 1950s and early 1960s, Culture Writing argues that this period in Britain, the United States, France, and the Caribbean was characterized by dynamic exchanges between literary writers and anthropologists on both sides of the Atlantic. As the British and French empires collapsed and the United States rose to global power in the early Cold War, and as intellectuals from the decolonizing world challenged the cultural hegemony of the West, some anthropologists began to assess their discipline's complicity with empire and experimented with literary forms and technique. Culture Writing shows that the "literary turn" in anthropology took place earlier than has conventionally been assumed, in the 1950s rather than the 1970s and 80s. Simultaneously, some literary writers reacted to the end of the period of modernist experimentation by turning to ethnographic methods for representing the people and cultural practices of Britain, France, and the United States, bringing anthropology back home. There is analysis of literary writers who had a significant professional engagement with anthropology and brought some of its techniques and research questions into literary composition: Barbara Pym (Britain), Ursula Le Guin and Saul Bellow (United States), Édouard Glissant (Martinique), and Michel Leiris (France). On the side of ethnography, the book analyzes works by anthropologists who either explicitly or surreptitiously adopted literary forms for their writing about culture: Laura Bohannan (United States), Michel Leiris and Claude Lévi-Strauss (France), and Mary Douglas (Britain). Culture Writing concludes with an epilogue that shows how the literature-anthropology conversation continues into the postcolonial period in the work of Indian author-anthropologist Amitav Ghosh and Jamaican author-sociologist Erna Brodber.