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From the tools we work with to the eyeglasses and dental implants that improve us, our bodies are shaped by the things we use. We express and understand our identities through clothing, cars and hobbies. We create daily routines and relate to each other through houses and workplaces. We imagine place, history and political regimens through sculptures and paintings.

Even when we think we are dealing with abstract information, the form it takes makes a huge difference. When printing liberated the written word from the limited circulation of handwritten manuscripts, the book and the newspaper became fundamental to religious and political changes, and helped create the modern world.

Studies of material culture focus upon things not just as material objects, but also on how they reflect our meanings and uses. Throughout the humanities and social sciences, there is a long tradition of thinking principally about meaning and human intention, but scholars are now realising the immense importance of material things in social life.

At the core of material culture studies is the question of how people and things interact. This is a simple, sweeping question, but one long overlooked, thanks to historically dominant philosophical traditions that focus narrowly on human intention. In fact, it’s only in the past decade that scholars have posed the question of material agency – how things structure human lives and action.

Material culture studies have emerged as central in many disciplines across the ̽��ֱ�� of Cambridge. In archaeology and history, scholars see material objects as fundamental sources for the human past, counterbalancing the discourse-oriented view that written texts give us. Should we use historical sources to see what people think they ate, or count their rubbish to find out what they really consumed? Combining the two gives us answers of unprecedented scope.

Geographers ask why it makes a difference whether workplaces are organised into separate offices or open-plan cubicles. Literary scholars draw attention to how experience and meaning are built around things, like Marcel Proust’s remembering of things long past as a madeleine cake is dipped in tea; even books themselves are artefacts of a singular and powerful kind. Likewise, studying anatomical models and astronomical instruments empowers an understanding of the history of science as a practical activity. And anthropologists explore the capacity of art to cross cultures and express the claims of indigenous peoples.

Material things are also at the heart of new fields such as heritage studies. Memory itself is material, as we’ve seen recently in the USA, where whether to keep or tear down statues of historic figures such as Confederate generals can polarise people.

Unlike most newly emerging fields in the sciences, material culture studies are grounded in a sprawling panoply of related approaches rather than in a tightly focused paradigm. They come from a convergence of archaeology, anthropology, history, geography, literary studies, economics and many other disciplines, each with its own methods for approaching human–thing interactions.

̽��ֱ��reasons for this interest are not hard to find. ̽��ֱ�� ̽��ֱ�� offers a rare combination of three essential foundations for the field. One is world-class strength in the humanities and social sciences, sustained by institutions like the Centre for Research in the Arts, Social Sciences and Humanities��(CRASSH), an essential venue for interdisciplinary collaboration as shown by its 'Things' seminar series (see panel).

Most human dilemmas are material dilemmas in some way

̽��ֱ��second is the capacity for a huge range of scientific analyses of materials. ̽��ֱ��third is our immensely varied museum collections: the Fitzwilliam Museum’s treasures; the Museum of Classical Archaeology’s 19th-century cast gallery; the Museum of Archaeology and Anthropology’s worldwide prehistoric, historic and ethnographic collections; and many others. Where else can scholars interested in the material aspect of Victorian collecting study Darwin’s original finches or Sedgwick’s and Scilla’s��original fossils, boxes, labels, archives and all?

Whether it’s work on historic costume,��craft production, religion��or books, the study of material culture offers unparalleled insights into how humans form their identities, use their skills and create a sense of place and history.

But it is not only a descriptive and historical field. Most human dilemmas are material dilemmas in some way. Where did our desire for things come from and how did the economics of consumerism develop? How can we organise our daily lives to reduce our dependence on cars? Should we care where the objects we buy come from before they reach the supermarket shelves? How do repatriation claims grow out of the entangled histories of museum objects?

̽��ֱ��shape of this new field is still emerging, but Cambridge research will be at the heart of it.

Professor John Robb is at the Department of Archaeology, Professor Simon Goldhill is at the Faculty of Classics, Professor Ulinka Rublack is at the Faculty of History and Professor Nicholas Thomas is at the Museum of Archaeology and Anthropology.