Science centres have been identified as an important resource in encouraging teenagers to choose higher education in science and technology. This is of interest to society, since there seems to be a problem in getting sufficient numbers to do so. And accomplishing this is sometimes described as a fatal question for a nation’s future prosperity and development. Still, there is an international trend where teenagers fail to visit science centres.
Through research, little is known about what is interesting or useful to the public, as well as how to reach those who are ‘unengaged’. Considering
Museum visitors typically look at only about a third of the elements of an exhibition, and often give only limited attention to those. Can visitors really be getting something worthwhile from such partial usage of an exhibition? This article explores how visitors use exhibitions for “identity work,” the processes through which we construct, maintain, and adapt our sense of personal identity, and persuade other people to believe in that identity. Museums offer powerful opportunities for doing identity work, but the visitor does not need to engage with exhibition content deeply or systematically
From 1 to 3 June 2006, the 5th STEP Meeting devoted to the “Popularisation of Science and Technology in the European Periphery” was held in the city of Mahon in the island of Minorca (Spain). STEP ("Science and Technology in the European Periphery" [http://www.cc.uoa.gr/step/]) was founded in Barcelona in 1999, and gathers around hundred historians of science from all over Europe with a special interest in the role of Science and Technology in countries that traditionally have not played a leading role in the advancement of science and technology. The main results of the 5th STEP meeting are
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Agusti Nieto-GalanFaidra Papanelopoulou
An effective communication of astronomy cannot take place without considering the view the general public has on the universe. Through a number of narrative interviews with non-experts, a research was carried out on personal cosmologies, to outline the public’s heterogeneous astronomical imagery. The result is a bundle of conceptions, perceptions and attitudes which are useful to interpret the difficulties the public experiences when facing the contents of astrophysics, and to establish an ongoing dialogue.
This article presents some of the challenges faced in developing an interactive exhibit on nanoscience and nanotechnology in Brazil. Presenting a scientific-technological area which is still in formation and which is little known by the population leads to a (re)consideration of the role of museums and science centers in the conformation and consolidation of scientific practice itself. Museographically, the exhibit deals with the challenge of making matter visible in an expression which is distant from the human perception. Some reflections are presented here on the option of musealization
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Sandra MurrielloDjana ContierMarcelo Knobel
Organized creationism is not widespread in Italy. It is a rather limited resource politicians and columnists draw upon when wishing to stir up a “debate”. Judging by its results, Italian creationism is old-fashioned, still comparing Darwin’s theories with the Bible, hoping to find the wreckage of Noah’s Ark, holding conferences on the origin of apes, questioning fossil dating and distorting science debates with out-of-context quotations from disparate sources. It is not a lobby that could obtain considerable electoral support, win favour or drag scientists to court.
In addition to their intrusive presence in American schools, creationists - or more modern epigones thereof, known as “intelligent designers” - are also and unexpectedly to be found in other countries. Take the United Kingdom as an example. Over the past few years, Darwin’s homeland has actually been witnessing attempts to introduce literal faith in the Bible into school programmes in a way which does not significantly differ from the one adopted in the United States. It is multi-billionaire Howard H. Ahmanson who generously finances the Discovery Institute across the Atlantic, one of the
The debate on Darwin’s theory of evolution is a unique case for observing some particular ways in which science is perceived and experienced in society. It is a dispute which is really not very scientific at all, since it ultimately derives from the attempt to discredit a corroborated scientific explanation (and to limit its teaching) by fundamentalist fringe groups of religious and political movements of various extraction. However, it is undeniable that the clash between creationists and evolutionists must also involve, in a critical and self-reflective way, the communicative weaknesses of
Following the example of the Exploratorium in San Francisco, interactive science museums are meant to be informal and enjoyable places where visitors, regardless of their age and background, are stimulated to practice their abilities to explore the world from a scientific point of view or to reacquire it in the case of adults who are far from science for professional reasons. Our study, which belongs to a relatively recent, but increasingly richer and complex tradition of researches on this topic, aims at contributing to answering the question whether, within the context of hands-on museums
In May 2004 the Balì Museum, Planetarium and interactive science museum, was opened to the public in Italy: 35 hands-on exhibits designed according to the interactive tradition of the Exploratorium in San Francisco, an astronomic observatory for educational activities, a Planetarium with 70 places. With a total investment of about three million euros, about two thirds of which were spent on restructuring the splendid eighteenth-century villa in which it is housed, the undertaking may be considered a small one in comparison with other European science centres. Three million euros: perhaps
Do we have to drag in the thought of Michel Foucault to show the political (and not neutral), partial and local (and not universal and non-historic), active (and not merely transmissive) face of science communication? Do we need the work of the controversial French intellectual to dispute the anxious search – almost a quest like that for the Holy Grail – for the “best practices” in the dissemination of scientific culture? If we read over the pages that Foucault dedicated to words and things, to the archaeology and genealogy of knowledge, to biopolitics, we have few doubts. Two elements, on the