In 2012, the Conner Prairie Interactive History Park began work on the National Science Foundation-funded Prairie Science project. Its goal: to produce a framework for integrating informal science experiences into exhibitions, interpretation, and programs at historic sites and museums. From the outset, the core project team acknowledged that the task of integrating STEM (Science, Technology, Engineering, and Math) and history learning would challenge the norms of both disciplines and institutions. Conner Prairie is a history museum in Fishers, Indiana, with a long tradition of exploring novel
Museums have a great potential to facilitate the political engagement of citizens, intended not in the sense of taking part to the “party politics”, but as full participation in the systems that define and shape society.
Drawing on the example of Leonardo da Vinci, who was able to combine arts and science in his work, the National Museum of Science and Technology of Milan has always pursued the blending and the dialogue of humanistic and scientific knowledge. It has employed this approach in all of its activities, from the set design of exhibition departments to the acquisition of collections and, more recently, in the dialogue with the public. Now more than ever, following a renewal path for the Museum, these guidelines are being subject to research to achieve a new and more up-to-date interpretation.
This article seeks to reflect on mediation in museums based on experiences that occurred in the “Learning in order to Teach” Project. In this case, the mediation acquires specific characteristics because it deals with young deaf people learning art-related contents in order to teach other youth in their first language. The most interesting aspect of this encounter between museum and deaf culture is a mutual, immediate and highly visible influence. While museum-goers and professionals understand that the “gestures” used by the deaf are not random (rather, on the contrary, they make up a
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Daina LeytonCibele LucenaJoana Zatz Mussi
This article offers a 1953-present day review of the models that have popularised DNA, one of the fundamental molecules of biochemistry. DNA has become an iconic concept over the 20th century, overcoming the boundaries of science and spreading into literature, painting, sculpture or religion. This work analyses the reasons why DNA has penetrated society so effectively and examines some of the main metaphors used by the scientists and scientific popularisers. Furthermore, this article, taken from the author's PhD thesis, describes some recent popularisation models for this molecule.
In the course of the last decade the European debate on the concept of citizenship has shown that a definition of this concept in strictly legal and jurisprudence terms is reductive. Indeed a behavioral element is present, which goes beyond the defence and request for defence of rights and duties, but actually stresses the importance of acting within a community (or within several communities). A citizenship belonging to a given space/time context which, to be authentic, requires know-how and know-how-to-be that can be gained in different training opportunities (formal, informal etc.) with
The many facets of fundamentalism. There has been much talk about fundamentalism of late. While most people's thought on the topic go to the 9/11 attacks against the United States, or to the ongoing war in Iraq, fundamentalism is affecting science and its relationship to society in a way that may have dire long-term consequences. Of course, religious fundamentalism has always had a history of antagonism with science, and – before the birth of modern science – with philosophy, the age-old vehicle of the human attempt to exercise critical thinking and rationality to solve problems and pursue
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
Before analysing the role of the mediators in relation to scientific education, I deem it important to provide a short overview on how scientific museums evolved from the early curiosity cabinets to the modern web cast. Although the term “museum” is no longer adapted to the new structures employed for the diffusion of scientific and technical culture, the evolution of the means of presentation has indeed led to several forms of human mediation. This is of course the main topic we are going to take into consideration today, as it is an important element for the impact our exhibitions may have
Florence's La Specola Museum stirs up strong emotions. Among its collections, the valuable anatomical wax models created between the end of 17th and the beginning of 18th century stand out owing to their marvellous and provocative nature. The aim of this essay is to analyse the communication models epitomised by some of these works by means of historical semiotics, to nourish the widespread, but often underestimated assumption that science and the means used to spread it have always been influenced by intellectual suppositions and constantly interact with contemporary culture.
n June, the 23rd of last year, the US Environmental Protection Agency (EPA) published its Draft Report on the Environment, a report on environmental quality. The EPA is an autonomous federal agency known for its reliability on environmental studies and safeguards. Its Draft Report is considered by Science, the journal of the American Association for the Advancement of Science (AAAS), the nation’s most scientifically reliable analysis on environmental quality. The latest Draft Report makes no reference whatsoever to the changes in global climate.
Flying Scotsman is arguably the world’s most famous steam locomotive. The engine, a standard bearer of British engineering excellence and modernity in the 1920s, became, in the 1960s, a symbol of the dying age of steam. As Britain’s post war austerity and increasingly lesser role in the world gave way to Harold Wilson’s modernising ‘white heat of technology’ Britain’s ‘cult of the past’ took greater hold. Wistful nostalgia for the past can be seen across the cultural landscape of the 1960s in books, poetry, music, television and film. With a marked increase in the rise and popularity of