2022-07-27T22:00:27Z EPrints https://repository.www.guaguababy.com/images/sitelogo.png https://repository.www.guaguababy.com/ 2022-06-23T07:46:50Z 2022-06-23T07:46:50Z https://repository.www.guaguababy.com/id/eprint/1973 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1973 2022-06-23T07:46:50Z

The paper presents new research about spiritual experiences during COVID-19. It starts with a wider discussion about the relationship between spirituality and wellbeing, based on research carried out in Brazil and the UK before the pandemic. The research showed a strict division be-tween personal faith and medical treatment, reflecting a professional distance when treating patients that results in patients’ unwillingness to speak about their experience to anyone in the medical profession, even when these experiences impact their mental health. The paper then explores some preliminary findings of a new research project about spiritual experience during COVID-19 and reflects on four three themes that have emerged from the data thus far: 1) changes in patients’ relationships with their religious communities, shifts in one’s subjective sense of spiritual connection and intuition, 2) seeing spiritual figures and near death experiences, and 3) interpretations of COVID-19 as a spiritual contagion. These themes contribute to a nuanced understanding of how spiritual experiences that arise in moments of crisis are interpreted by the people who have them, potentially contributing to resilience and coping. The last section discusses the reluctance to speak about non-ordinary experiences and reflects on the importance of accepting non-ordinary experiences for mental health.

Bettina E. Schmidt b.schmidt@www.guaguababy.com Kate Stockly kstockly@bu.edu 2022-06-15T11:27:36Z 2022-07-06T09:06:01Z https://repository.www.guaguababy.com/id/eprint/2008 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/2008 2022-06-15T11:27:36Z jisceprint

Abstract: The Middle East plays a central role in human history harbouring a vast diversity of ethnic, cultural and religious groups. However, much remains to be understood about past and present genomic diversity in this region. Here we present a multidisciplinary bioarchaeological analysis of two individuals dated to the late 7th and early 8th centuries, the Umayyad Era, from Tell Qarassa, an open-air site in modern-day Syria. Radiocarbon dates and burial type are consistent with one of the earliest Islamic Arab burials in the Levant. Interestingly, we found genomic similarity to a genotyped group of modern-day Bedouins and Saudi rather than to most neighbouring Levantine groups. This study represents the genomic analysis of a secondary use site with characteristics consistent with an early Islamic burial in the Levant. We discuss our findings and possible historic scenarios in the light of forces such as genetic drift and their possible interaction with religious and cultural processes (including diet and subsistence practices).

此举使老igyan Héctor Bolívar Irene Ureña Jonathan Santana 安德鲁·彼得森 Eneko Iriarte Emrah Kırdök Nora Bergfeldt Alice Mora Mattias Jakobsson Khaled Abdo Frank Braemer Colin Smith Juan José Ibañez Anders Götherström Torsten Günther torsten.guenther@ebc.uu.se Cristina Valdiosera cevaldiosera@ubu.es 2022-04-07T12:52:04Z 2022-07-25T13:50:44Z https://repository.www.guaguababy.com/id/eprint/1949 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1949 2022-04-07T12:52:04Z

The traditional discourse of wellbeing in Latin America reflects the indigenous understanding of wellbeing as ‘living well together’. In this sense wellbeing is defined as a harmonious relationship between human beings, nature and the wider cosmos. Recently, however, this traditional concept is impacted by a shift to taking control of one’s life and the imperative of leading a ‘good life’. Spiritual practices that are seen as increasing a sense of wellbeing have become a commodity. This chapter looks at the impact of these changes on the perception of wellbeing. The focus is on Brazil which went through a wide reaching social and economic transformation in the recent decades that led to growing secularisation and consequently individualisation. By comparing different perceptions of wellbeing, the chapter illustrates the impact of neoliberal thinking in Brazil. It argues that while the traditional perception of wellbeing as relational is still widespread throughout Brazil, there is a growing trend to a neoliberal perception of wellbeing which promotes the privatization of religion and health.

Bettina E. Schmidt b.schmidt@www.guaguababy.com 2021 - 11 - 04 - t09:22:59z 2021 - 11 - 04 - t09:22:59z https://repository.www.guaguababy.com/id/eprint/1819 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1819 2021 - 11 - 04 - t09:22:59z

本文提出了一种人类学的案例研究to the political anthropology of contemporary religion. By exploring the ‘liquid’ faith of participants in the Religious Society of Friends (‘Quakers’), it carefully examines the social and political practices that constitute the ‘postmodern’ religious subject. Drawing on poststructuralist theory, the research combines critical ethnography with discourse-theoretical analysis. It is framed by a conception of politics as a historically-contingent process that orders human coexistence in conditions of difference and disagreement (Mouffe 2005). Religion is thus always ‘political’ insofar as it is the site of a struggle to stabilise meanings and identities. The resultant ‘politics of religion’ are the practices, discourses and institutions that construct a contestable social form and define its relation to ‘the world’. We discover amongst Friends a regime of practices that, following Foucault, may be called a ‘political spirituality’. Radical Quakerism emerges as a particular form of political dissent practiced as an ethics of self dis-enclosure. It entails a spiritual self-discipline that resists closure, refuses power and subverts the threat of conflict. Conditioned by contingency, its spatial and signifying practices are a movement towards meaning that does not claim the finality of a ‘truth’. It produces instead a gathered ‘sense’ of what can be said and of what may be. The spiritual practice of political action is therefore the articulation of hope with the uncertainty of faith. An encounter with the ‘other’ exposes the subject to an event that opens a horizon to social and personal transformation. Consequently, we find a ‘spiritual politics’ bequeathed by the Quakers is a pluralistic politics of becoming one-self. It is practiced as a fugitive political spirituality that may escape and evade any particular form but permanently haunts the social as the spirit of change.

Andrew D Evans 2021-04-22T08:30:01Z 2021-04-30T01:02:09Z https://repository.www.guaguababy.com/id/eprint/1642 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1642 2021-04-22T08:30:01Z

意大利翁布里亚镇的阿西西,位于一个sloping and precipitous mountain ridge halfway up the dome-shaped, wood-covered sides of Mount Subasio, has long been known as the birthplace of Franciscanism. Today the Basilica that houses the human remains of St. Francis (c.1181/82-1226), the founder and leader of the Friars Minor, draws pilgrims and visitors alike, either to worship or admire the beauty of the architecture and fresco schemes. This influx of people makes Assisi one of Italy’s prime tourist attractions. It wasn’t always so. The journey to its transformation is also an exploration of the creation of a sacred and religious landscape via one man, St. Francis of Assisi, one of a handful of historical figures associated with a town and a mountain. This chapter thus investigates a unique human conversation with a mountain and how mountainous land that a community considered wild and barbaric can be changed by what they buried in it. It also explores what is believed about human remains that are buried, and how burials in such terrain affect a people’s activities around the mountain and thus change the dynamics between human and mountain. It centres around the events that occurred following the death of St. Francis and the desire by the Franciscan brothers to create a lasting monument to his memory via his human remains. St. Francis was considered to be a phenomenon of his time and his life was full of paradox. A small, dark, nuggety man, born to a wealthy cloth merchant, he was educated as a youth and dreamed of being a knight, yet in adulthood he lived a life of poverty, dressed only in tunic, rope belt, and sandals. Although actively engaged with towns, St. Francis sought inner peace in a hermitage at the Eremo delle Carceri four kilometres from Assisi, built on a rocky outcrop in a steep forest gorge 791 metres above sea level, and higher up the steep slopes of Mount Subasio. His other sanctuary was at La Verna, on Mount Penna, an isolated mountain of 1,283 metres situated 113 kilometres north-west of Assisi in the centre of the Tuscan Apennines above the valley of the Casentino in central Italy. He traversed a wide section of the Apennines and the places that he made his retreats created what Tim Ingold would call ‘a node in a matrix of trails.’ Living through the century that saw the rise of universities, he rejected scholarship and books. As economic wealth increased and the first ducats, florins, and gold crowns were minted, he had a deep loathing for money and the greed and avarice that it carried. He found inspiration in the natural world and he actively encouraged peace in a time full of turbulence and strife. He was instrumental in changing one of the major courses of philosophical religious thinking. In death, his final resting place—the extreme western flank of the town of Assisi, Italy—positioned the location as a pilgrimage site. As a result of this man and the afterlife of his body, a multitude of people drawn to his way of thinking, have engaged in differing conversations with this mountainous location. This chapter considers those ‘conversations’ through the themes of bodies, burials, and bones, and how mountain landscapes shape and are shaped by people who live amongst them and whose stories become mythically entwined with place and landscape.

Darrelyn Gunzburg 2020-11-16T09:09:21Z 2021-06-07T18:55:14Z https://repository.www.guaguababy.com/id/eprint/1495 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1495 2020-11-16T09:09:21Z

本文认为新马的应用terialisms within archaeology, primarily in response to Witmore’s influential discussion paper: Archaeology and the New Materialisms (2014), specifically his emphasis on things. This we demonstrate is peripheral to the main thrust of the New Materialisms discourse. We unravel complexities in the terminology and consider the etymological and epistemological framework of concepts such as matter and thing. This leads us to consider some important issues that arise applying Deleuzian assemblages to the archaeological record and the potential of employing Barad’s agential realist theory instead. Barad’s concept of phenomena moves beyond the notion of things as separate, bounded entities, emphasizing entanglements of matter, and illustrates how matter (including humans) co-create the material world. Our aim is to demonstrate how engaging with matter rather than things, enables us to better make sense of the material world and our place within it.

Louise Steel l.steel@www.guaguababy.com Eloise Govier E.Govier@www.guaguababy.com 2020-11-04T10:31:58Z 2020-11-04T10:31:58Z https://repository.www.guaguababy.com/id/eprint/1488 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1488 2020-11-04T10:31:58Z Penelope Dransart 2020-08-27T09:33:49Z 2020-08-27T09:33:49Z https://repository.www.guaguababy.com/id/eprint/1418 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1418 2020-08-27T09:33:49Z

This paper examines the materiality of the Cypriot Base Ring ware through the lens of the new materialisms. Specifically, it draws upon Bennett’s vibrant matter and thing-power, to explore how cultural and technological knowledges of Late Bronze Age Cyprus were informed through material engagements with clay. This approach highlights the agency of matter and illustrates how the distinct capacities of clay (working with water and fire) provoked, enabled and constrained potters’ behaviour, resulting in a distinctive pottery style that was central to the Late Cypriot social and material world. The aim is to demonstrate how people, materials and objects are all matter in relationship, drawing attention to the fluidity, porosity and relationality of the material world.

Louise Steel 2020-04-06T09:11:30Z 2020-06-19T11:35:20Z https://repository.www.guaguababy.com/id/eprint/1260 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1260 2020-04-06T09:11:30Z

本文提供了一个分析Unangax̂(Aleut) mummification in the context of their other methods of body deposition. It explores the hypothesis that whalers and their families belonged to an ancient shamanistic whaling complex that existed throughout coastal regions that practiced whaling. This thesis presents an explanation pertaining to the reasons behind mummification and serves as an organized compilation of the most pertinent past and recent data regarding Unangax̂ mortuary customs and rituals. A multidisciplinary approach is used that combines social anthropological theory, archaeological data, and ethnohistorical records. The known methods of precontact body deposition are evaluated in contrast to mummification. It is suggested that mummification proved to be the most complex of these methods and was reserved for the whaling elite and perhaps others of high rank in Unangax̂ communities. A comparative approach based on ethnographic analogy further explores the metaphysical relationship between hunter and whale. The geographical boundary for this study is also widened because mummification was practiced in regions contiguous to the Aleutians. Literature pertaining to the passage between life and death focuses on the liminality of the soul. This concept is presented as one of the prime elements in understanding mummification. The interpretation offered in this thesis builds on a recent approach to this topic, which suggests that individuals were deliberately mummified so they could remain in a state of persistent liminality in order to be preserved for their power. The findings of this thesis suggest that mummification in the Aleutians was a key aspect to whaling. Whalers needed courage and power, and this was accomplished through the use of mummified bodies of whalers and their lineage members that were iv secreted in caves to be used as magical talismans. This ancient whaling complex is examined through the paradigms of liminality and shamanism. Members were initiated into a spiritual and dangerous world, which thereby elevated their status in the community. It is proposed that whalers also performed the mummification. This interpretation advances the study Unangax̂ mortuary rituals and sets the stage for further research.

Kathleen Day 2020-02-10T14:31:44Z 2020-05-06T10:39:09Z https://repository.www.guaguababy.com/id/eprint/1205 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1205 2020-02-10T14:31:44Z

This study was carried out amongst the Wayãpi Amerindians of French Guiana, who have been made sedentary by governmental ‘francisation’ policies since the 1970s. Based on geographic location, ethnohistorical literature and Ameridian discourse, it proposes the definition of three “zones” near the Franco-Brazilian border which could potentially be inhabited by isolated or unknown Amerindians. Reviewing concepts of alterity and ontologies (Descola 2013), as well as Amerindian discourse on isolated groups, it identifies the foundational elements present in the Wayãpi’s alterity production processes concerning the isolated groups in the Upper Oyapock River region. It distinguishes six categories of elements the Wayãpi resort to when producing alterity vis-à-vis the isolated groups. It concludes that this alterity production happens predominantly within naturalism, with only a few cases of animism. This research contributes to a better understanding not only of sociality in general, but also of sociocosmological patterns in Lowland South America. Furthermore, ascertaining how the sedentary Wayãpi see the isolated groups and how this alterity is constructed may help to determine whether the legal right of the isolated group to remain isolated (right of self-determination) is in danger.

Cássio De Figueiredo Azze 2020-02-07T12:58:23Z 2022-06-01T01:02:12Z https://repository.www.guaguababy.com/id/eprint/1204 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1204 2020-02-07T12:58:23Z

This paper examines Mycenaean female figurines, focusing on their gesture, posture, and dress as evidence for somatic messages of Mycenaean female personhood and identity and what this might tell us about women’s lives in Late Bronze Age Greece. The primary focus is on the corporeal messages encoded in the figurines, with reference to Butler’s understanding of gender performativity and Connerton’s notion of incorporated body knowledges, to better understand how the figurines were embedded in Mycenaean habitus. This includes an experiential study of the gestures and posture of the figurines, to explore ancient embodied experiences, and analysis of the painted and applied details of clothing of the three main female types. The aim of the paper is to explore becoming a Mycenaean woman through the medium of sculpted clay.

Louise Steel l.steel@www.guaguababy.com 2020-02-03T10:10:43Z 2020-11-24T13:59:36Z https://repository.www.guaguababy.com/id/eprint/1178 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/1178 2020-02-03T10:10:43Z

The article discusses an unique and innovative project relating to unprovenanced ancient Egyptian objects and how they can have a place in modern culture through the perspective and (re)interpretation by academics (Egyptologists, museum and heritage professionals), students and members of the community. The outlined case-study is situated within a framework of pertinent, contemporary discourse regarding the emotional power of both objects and storytelling, drawing on use of narrative as a means to structure our understanding of the world. The impact of storytelling is used to unlock inherent potential in material culture – the ‘charismatic’ object – in order to forge ‘bonds’ between people and things. The project showcases how museums can reach out to a wider community and encourage their review of objects through storytelling, art and alternative narratives through the ‘Museum of Lies’ as part of an annual pop-up exhibition. This is compared with examples of other storytelling museums across Europe (The Museum of Innocence, Istanbul; Das Lügenmuseum, Radebeul). ‘Lies’ in this instance are understood to be a developmental academic learning tool that inspire the creative imagination and reinforces the (academic) object biography, thereby raising intriguing questions about academic vs emotional truth and the ways in which meaning is negotiated and inevitably influenced by the context in which it is interpreted. This approach is able to influence museological practice (approaches to unprovenanced objects in museums’ collections) and may help to reinvigorate stored collections which otherwise might be in danger to be deaccessioned and disposal precisely due to their perceived lack of storytelling capacity. By questioning ideas of truth, curiosity and the function of museums, this project can also be seen in the current discourse around the ‘museums are not neutral’ movement that aims to challenge the historic notion that the museum is objective and unbiased.

Katharina Zinn k.zinn@www.guaguababy.com 2019-11-27T14:47:33Z 2020-01-17T10:20:50Z https://repository.www.guaguababy.com/id/eprint/548 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/548 2019-11-27T14:47:33Z

一个木制雕像穿着小衣服马de from a Wari style tie-dyed textile joined the collections of the City of Liverpool Public Museum (now National Museums Liverpool) in 1951 along with other items distributed by the trustees of the Wellcome Historical Medical Museum. This article discusses Wari style tie-dyed tunics as part of an ensemble of garments. It explores the character of the Wari period textile (c. AD 600-1000) used for dressing the statuette, its similarity to textiles in the Fowler Museum at the University of California, Los Angeles and the Museo Nacional de Arqueología, Antropología e Historia del Perú, as well as the chronological mismatch between the style of the textile and that of the wooden figurine. Unless the statuette was made to order in recent times to be dressed in an ancient textile, it is perhaps Late Horizon (c. 1430 - 1532) in date. Sir Henry Wellcome acquired the statuette before his death in 1936, at a time when there was an emergent market in unprovenanced pre-Hispanic antiquities. The statuette is a composite figurine clad in bespoke garments made from an older textile. Its appearance bears witness to collecting practices which included modifying ancient artefacts to appeal to modern collectors and it destabilises simple understandings of what the dressed aspect of the statuette can convey to a museum visitor.

Penelope Dransart 2019-11-27T14:22:04Z 2020-01-16T16:40:16Z https://repository.www.guaguababy.com/id/eprint/629 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/629 2019-11-27T14:22:04Z

With an emphasis on the concept of hue, this article examines colour qualities in ethnographic textiles from Isluga, in northern Chile, according to ideas concerning synaesthesia and chromaticism. It explores correspondences between light, colours, sound and taste against a historical trajectory in which industrially manufactured yarns bought in the marketplace replaced the dyeing of threads at the homestead. Attention is drawn to notions of saturation and how weavers exploit contrasts of hue, using extensive amounts of naturally coloured camelid fleece and narrow stripes of dyed colours. During much of the twentieth century, Isluga weavers restricted their use of intense colours compared to those used by weavers in other parts of the Andes. This article addresses anthropological theories of colour in the light of weavers’ metaphysical appreciation of the concept of colour saturation as their willingness to incorporate more extensive amounts of bright colours changed. It is based on the author’s fieldwork in Isluga conducted since the mid-1980s.

Penelope Dransart 2019-11-21T08:46:37Z 2020-01-16T16:33:36Z https://repository.www.guaguababy.com/id/eprint/608 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/608 2019-11-21T08:46:37Z

提出了一种叙述的一个位置nd functions of residences of the bishops of Aberdeen and Moray. Archaeological, documentary and place-name evidence is used, as well as vernacular traditions, to examine the development of bishops’ palaces, castles and manors in the two sees from Pictish times up to the Reformation. The role of chapels in bishops’ residences is addressed as well as the co-option of the cults of local and national saints in the maintenance of episcopal authority. Because the documentary evidence is sparse and there is considerable variation in the surviving physical evidence (from earthworks to an extremely large masonry tower at Spynie), bishops’ palaces in Scotland have received less attention than is the case with monasteries. In reviewing the evidence this article contrasts the geographically widespread distribution of residences in the diocese of Aberdeen with the concentration of sites round the now drained Loch Spynie in Moray.

Penelope Dransart 2019-05-07T07:55:21Z 2019-05-07T07:55:21Z https://repository.www.guaguababy.com/id/eprint/996 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/996 2019-05-07T07:55:21Z

这张海报检查通过Ro女神布里吉特man inscriptions and medieval literature from Great Britain and Ireland. Using a mix of etymological, geographical and epigraphical research methods, I show the many faces and adaptations of this originally Roman ‘Pan-Celtic’ goddess across Europe.

Charlotte Stone 2019-05-07T07:49:28Z 2019-05-07T07:49:28Z https://repository.www.guaguababy.com/id/eprint/995 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/995 2019-05-07T07:49:28Z Rebecca Calder 2019-02-04T17:29:59Z 2020-01-17T10:41:56Z https://repository.www.guaguababy.com/id/eprint/978 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/978 2019-02-04T17:29:59Z

In this article I broaden the discussion of posthuman pedagogy by arguing that when humans and Artificial Intelligences (AIs) engage, they are not separate entities but are instead “in-phenomena” (K. Barad, “Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter,” Signs: Journal of Women in Culture and Society 28[3] [2003]: 801–31). I contend that the division between humans and AI is artificial, and dispute the ontological separability of the two entities while they are in-phenomena. Instead, using anthropologist Tim Ingold’s notion of “correspondence-thinking,” I argue that humans and technology “sync up” and enter into “correspondence” (Ingold, T., “On Human Correspondence.” Journal of the Royal Anthropological Institute 23[1] [2017]: 9–27). By doing so, I contend that the human body enters a different ontological category, which I describe using the neologism “humAIn.” I take inspiration from philosopher and physicist Karen Barad, and using her approach to causality and agency, contend that the ontological gap between human and AI is collapsed during “intra-actions.” Thus, the blood-filled veins of the human body and the blinking light of the metallic body coordinate and operate in unison—they are in sync. To explore the transient state humans enter while syncing with AIs, I outline ethnographic research carried out with the “chatterbot” hosted in my smartphone. While syncing with the device, I consider collaborative learning, a modality that attends to the role of education in wider society, and think through the repercussions of syncing for human–AI civic life. I argue that humAIn entities generate a valuable quasi-synthetic resource— proto-data—and these are the new coal beds of generations X, Y, and Z.

Eloise Govier 670398 2018-10-15T17:03:49Z 2020-01-17T10:43:08Z https://repository.www.guaguababy.com/id/eprint/938 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/938 2018-10-15T17:03:49Z

This paper examines how water shaped people’s interaction with the landscape in Cyprus during the Bronze Age. The theoretical approach is drawn from the new materialisms, effectively a ‘turn to matter’, which emphasises the very materiality of the world and challenges the privileged position of human agents over the rest of the environment. The paper specifically moves away from more traditional approaches to landscape archaeology, such as central place theory and more recently network theory, which serve to separate and distance people from the physical world they live in, and indeed are a part of; instead it focuses on an approach that embeds humans, and the social/material worlds they create, as part of the environment, exploring human interactions within the landscape as assemblages, or entanglements of matter. It specifically emphasises the materiality and agency of water and how this shaped people’s engagement with, and movement through, their landscape. The aim is to encourage archaeologists to engage with the materiality of things, to better understand how people and other matter co-create the material (including social) world.

Steel Louise 0000 0002 4063 3609 2018-10-02T14:00:26Z 2022-07-06T09:03:51Z https://repository.www.guaguababy.com/id/eprint/935 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/935 2018-10-02T14:00:26Z

This article explores how material culture is used to shape, mediate and transform social relations within contact zones. The aim is to highlight cultural hybridity, namely the material expression of new social practices within a colonial third space. It focuses on the Gaza region of the southern Levant during the later second millennium BC, a cosmopolitan period, illustrated by large-scale movement of goods, raw materials and exotic luxuries over vast distances around the East Mediterranean resulting in cultural connectivity. The Late Bronze Age in the Gaza region is also characterized by Egyptian colonial activity. Consequently, this article examines material evidence for the development of new social practices in the region and in particular the adoption of Egyptian(izing) exotica in the creation and mediation of new hybrid identities. Specifically, it explores the social life of objects at two important Late Bronze Age sites in the region: el-Moghraqa and Deir el-Balah

Louise Steel 2018-01-29T15:50:42Z 2020-01-17T10:49:39Z https://repository.www.guaguababy.com/id/eprint/844 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/844 2018-01-29T15:50:42Z

This paper explores how recent anthropological methodologies (materialities approach) as well as concepts at the interface between archaeology and anthropology (experiential and sensual archaeology) inevitably widens the boundaries of Egyptology. Egyptology however does not only have to be the recipient of new ideas. The material culture of ancient Egypt can equally enrich the discussion of new intellectual frameworks like New Materialism or New Materialities within anthropology. Testing advantages, practicalities and limitations of such theories with the help of the materiality of objects can lead either to their verification and subsequent implementation or in contrast to a – partial – falsification and rework. The crossing point between anthropology and Egyptology is especially interesting and beneficial for the discussion of unprovenanced museum objects whose information regarding the context of origin and any indication of what happened with the artefacts between the moment of discovery and today is completely or partially lost. Taking inspiration from Latour’s actants, Barad’s agential realism and Bennett’s thing power – relating the potential of agency to materials and objects in human lives – the presented case study contributes to a discussion of the physical relationship of material objects and the human body focusing on states when materiality seeps deliberately and dangerously into immateriality. This is explored at the example of unpublished headrests from the Cyfarthfa Castle Museum, Merthyr Tydfil (Wales, UK) by looking on the intersection of bodies with the material that also could be interpreted as inter-material communication. Impressions of fabric on their wooden surface are presumably the imprint of bedding intended to ensure comfortable sleep telling us about the sensual experience using these artefacts. The contact between skin and rough wood needed to be alleviated. This theoretical discussion is then set against an experimental and experiential archaeological approach focusing on sensual experiences with these headrests.

Katharina Zinn k.zinn@www.guaguababy.com 2018-01-23T13:24:36Z 2020-01-17T10:20:08Z https://repository.www.guaguababy.com/id/eprint/836 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/836 2018-01-23T13:24:36Z

Discussions concerning the socio-environmental harms and the inadequacies of effectively recycling plastics are now well rehearsed. These issues are counterbalanced by plastic’s enormous versatility and low production costs. To enable plastic to remain a useful material its inability to degrade needs to be addressed. Current practice almost forces consumers to purchase non-recyclable containers if they want to benefit from the contents. Governments should support moves away from recycling towards biodegradable with regards plastic containers. The following is a summary of the perspectives of approximately 80 young people studying Anthropology at undergraduate level with regards plastic consumption and consumer choice. The information results from 3 years of informal qualitative data collection. This document first describes the courses and then culminates with the students’ suggestions for the future that arose from their research. It also demonstrates the apprehensions young people have towards plastic bottles, cups and other non-biodegradable containers.

Luci Attala 604429 2018-01-23T13:22:55Z 2020-01-16T14:54:26Z https://repository.www.guaguababy.com/id/eprint/835 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/835 2018-01-23T13:22:55Z

This chapter coheres the foci of the more-than-human (cf. Whatmore 2002) and New Materialities (Cr. Barad 2003, 2007; Bennett 2010; Coole and Frost 2010) moves together so as to highlight the co-productive and agential role water plays in shaping the lives and bodies of a small group of Giriama subsistence farmers in rural Kenya. This community, increasingly troubled by creeping desertification and the accompanying poor harvests that it brings, have been obliged to seek water at great distances on a daily basis. This brute reality and the exclusive reliance on environmental waters has altered since the successfully construction of a sweet-water well financed by a group of UK-based development agencies. This chapter interrogates the problems of disregarding the profoundly entangled corporeal and ecological continuum that flows between water and bodies generally (Cf. Bennett 2010), and, using this framing, considers the material abilities of water and bodies during areas and times of water scarcity to engage and demonstrate how fluidity and movement supports their mutuality. Therefore, rather than considering water simply as a resource for human use, I am choosing to establish water as a subject that, through its physical abilities and material behaviours, not only shapes cultural ontologies but also through ingestion viscerally upholds, mobilises and sustains bodies.

Luci Attala 604429 2018-01-23T13:20:21Z 2020-01-16T14:46:08Z https://repository.www.guaguababy.com/id/eprint/834 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/834 2018-01-23T13:20:21Z

Serpentine cryptids are to be found in stories throughout the world, invariably representing a provocative, mysterious and powerful mixture of wisdom and danger. This chapter explores the ubiquitous persistence of snakes in human stories and pays specific attention to how existential knowledge is obtained through digestive relationships with specific cryptozoological serpents. Using the ethnographic example of the consumption of Ayahuasca – a hallucinogenic decoction drunk commonly because of the hallucinations of wisdom-imparting snakes it generates - this paper reviews the ‘liminality’ that snakes tend to exemplify by illustrating the correspondences between the inner mythopoetics concerning snakes, the corporeality of snake-ness (in the form of snakes encountered during hallucinogen-induced visions) and the messages snakes present for assimilation. In association with the phenomenological emotionality snakes inspire, I suggest that the feeling-sense of snakes pervades human cultures because it works to facilitate the incorporation of internal non-verbal areas of conflict that might otherwise remain repressed or unexpressed and that this is commonly represented by associating snakes with food, eating, knowledge and the human body.

Luci Attala 604429 2018-01-23T13:15:29Z 2020-01-16T14:57:50Z https://repository.www.guaguababy.com/id/eprint/833 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/833 2018-01-23T13:15:29Z

This chapter considers the influence water (as a hyperobject) has on climate change. Drawing particularly on my experience with the Giriama in Kenya, I demonstrate the inherent complications of finding balance or harmony when perspectives on the material world dramatically diverge.

Luci Attala 604429 2018-01-22T16:03:10Z 2020 - 09 - 15 - t13:44:20z https://repository.www.guaguababy.com/id/eprint/832 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/832 2018-01-22T16:03:10Z

This paper introduces the Edibility Approach, which proposes that the condi-tion of ‘being edible’ is a mechanism that some plants employ to influence their in-gesters to care for them. In light of correspondences between interdisciplinary repre-sentations of plants’ abilities to communicate across species, this paper demonstrates how, rather than passive entities, plants actively use their edibility to forge relation-ships with other beings. Using an interdisciplinary and ethnographic framework that foregrounds the ways that plants influence human bodies specifically, the Edibility Approach encourages consideration of the corollary processes that occur during and succeeding digestion from a relational perspective. Interrogation of the social effects of eating plants and the part plants play in inciting behaviours as if from ‘the inside’ of bodies moves away from the notion that plants are resources and towards understand-ing that they are active influencers. This offers a much needed alternative direction to the study of plant/human-animal relationships. Therefore, this phyto-centric framing offers a new botanical ontology and conceptual tool to explore dependencies between species. In addition, by using a morethanhuman, multi-species framework that rejects reductionist methods in favour of the relational, the Edibility Approach effectively problematizes the category/species boundaries that both establish and characterize the differences between plant and animal. In so doing it offers a timely contribution to the scholarship that hopes to offer novel methods of understanding planetary relationships in the Anthropocene.

Luci Attala 604429 2017-05-02T12:58:41Z 2017-05-02T12:58:41Z https://repository.www.guaguababy.com/id/eprint/728 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/728 2017-05-02T12:58:41Z

这个提交examin博士的出版工作es archaeological historiography and lithic artefact studies concerning aspects of the Palaeolithic and Mesolithic archaeology of Wales. The critical analysis connects the published works through the theoretical approach of biography. It draws out themes of archaeological, straigraphic and museum context where appropriate. The critical analysis commences with an examination of publications concerning the history of research at Palaeolithic cave sites in Wales. It identifies the sources and methodologies used then analyses their effectiveness for presenting histories of caves. The historiography of lithic artefact studies is then examined before an analysis is offered of the methodological approaches of technology, chronology, typology and the chaine operatoire as used in the published works. By applying the concept that artefacts have biographies, the archaeological context for individual and surface assemblages of lithic artefacts is explored. This leads to a discussion of archaeological projects and examines the fieldwork techniques adopted in the publications to elucidate archaeological context.There is an examination of the factors that influence the resulting archive and a discussion of its use as a resource for determining past work at archaeological sites. By exploring thesetopics the concept of biographies of people, places , artefacts and projects emerges. These biographies are drawn together into an assessment of their use for presenting archaeological narratives for regions of Wales. The final conclusions draw the aims of the critical analysis of the published works together before offering concluding thoughts about the continuation of antiquarian traditions in collecting lithic artefacts across Wales.

Elizabeth Anne Walker 2017-01-18T14:41:32Z 2020-01-17T10:10:57Z https://repository.www.guaguababy.com/id/eprint/666 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/666 2017-01-18T14:41:32Z Louise Steel 0000 0002 4063 3609 2017-01-18T14:32:34Z 2021-02-03T10:40:59Z https://repository.www.guaguababy.com/id/eprint/665 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/665 2017-01-18T14:32:34Z Louise Steel Katharina Zinn 2017-01-17T13:52:20Z 2020-01-17T10:19:07Z https://repository.www.guaguababy.com/id/eprint/667 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/667 2017-01-17T13:52:20Z

This article explores different roles and aspects of women in Amarna during a period of changing and revolutionary religious ideas. Starting with the royal women (especially Tiye and Nefertiti), it is made clear that their role should be seen as continuation of and being inspired by the prominent position of queens of the late 17th and early 18th dynasty. Female power during the Amarna Period was prepared by Tiye who was already relevant for the reinterpretation of the state religion towards the sun cult under her husband Amenhotep III. The culmination of female royal power in Amarna is to be seen in Nefertiti who was part of the divine triad formed by the god Aten, king Akhenaten and herself representing her extraordinary religious position which partly overlapped with the one of the king as evidenced in the smiting of the enemy scenes. The unusual roles of the royal icons overshadowed the focus on the real women of Amarna. More is known about royal wet nurses and nurses, but even the shattered evidence of the lower elite (tomb scenes) or traces of the non-elite (burials, items of private religion or skeletal remains) enable us finally to meet eye-to-eye with women in Amarna.

Katharina Zinn 0000 0002 9214 1286 2016-08-30T14:47:37Z 2020-01-17T10:11:42Z https://repository.www.guaguababy.com/id/eprint/663 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/663 2016-08-30T14:47:37Z Louise Steel 2016-07-07T09:36:16Z 2020-01-17T15:46:42Z https://repository.www.guaguababy.com/id/eprint/627 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/627 2016-07-07T09:36:16Z Bettina E. Schmidt 2016-06-30T15:23:50Z 2020-01-17T10:10:08Z https://repository.www.guaguababy.com/id/eprint/616 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/616 2016-06-30T15:23:50Z

This article explores the materiality of food production and consumption within the household in Bronze Age Cyprus. The focus is on embodied encounters with the “stuff of food”—the pots, pans, and other kitchen implements that were used on a daily basis—and how these shaped people’s lives. Throughout the Early and Middle Bronze Ages, generations of families on Cyprus used Red Polished pottery to serve and consume food and drink: the round-bottomed pots were not designed to be laid on a table, indicative of the development of very specific customs of dining at home. The very limited range of pottery (wares and forms) available to the Early-Middle Cypriot householder suggests a monotone cultural experience. The introduction of vessels with flat bases or ring bases at the beginning of the Late Bronze Age might indicate a move to dining around a table—a radically different engagement with the physical, material world that undoubtedly affected social relations. This was accompanied by radical shifts in production practices—a move away from household production into the realm of craft specialists—alongside which there was an explosion in the range of tableware for consumption of food and drink and of utilitarian wares used within the kitchen. This article interrogates the implied transformations in the cultural knowledge embedded within people’s engagement with their material world and the very different visual and tactile experiences involved in the daily use of pottery in the Late Bronze Age Cypriot household.

Louise Steel 0000-0002-4063-3609 2016-04-26T15:25:50Z 2020-01-16T16:14:53Z https://repository.www.guaguababy.com/id/eprint/563 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/563 2016-04-26T15:25:50Z

Konigin Nofretete坚持不ohne Kenntnis阿玛nazeit zu verstehen, genauso wie diese innovative Periode ohne sie nicht beschrieben werden kann. Der vorliegende Artikel spürt der neu definierten Rolle der Königinnen in der Königsideologie dieser Zeit am Beispiel Nofretetes nach und macht deutlich, daß das Fach Ägyptologie Referenzpunkte schaffen muss, um die Qualitäten dieser Königin adäquat beschreiben zu können. It is not possible to understand queen Nefertiti without a perception of the Amarna Period as a time of change and innovation. Equally we need to comprehend Nefertiti to research the Amarna Period. This article debates the newly defined role of Nefertiti as the prototype of the royal women of Amarna within the ideology of ancient Egyptian kingship. It is argued that Egyptology as a subject needs to create points of reference to adequately describe the aspects of this queen.

Katharina Zinn 0000-0002-9214-1286 2016-04-25T08:52:56Z 2020-01-17T14:05:54Z https://repository.www.guaguababy.com/id/eprint/568 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/568 2016-04-25T08:52:56Z Thomas Jansen 0000-0002-9162-3769 2014-12-04T18:00:27Z 2016-02-11T11:55:48Z https://repository.www.guaguababy.com/id/eprint/479 This item is in the repository with the URL: https://repository.www.guaguababy.com/id/eprint/479 2014-12-04T18:00:27Z

西北的Bebelibe experiencin贝宁g rapid socio-cultural change following the arrival of modern institutions. People’s views about what happens following death are based on the cyclic flow of kɛbodikɛ (vital force) and mtakimɛ (agentive purpose). Death occurs when kɛbodikɛ and mtakimɛ leave the physical body. Despite this, their bond with it is not completely severed. Only once the flesh has decomposed, leaving just the bones, can they go on to reincarnate. Consequently, the Bebelibe have two funerals: mhuumu (burial, literally ‘death’) and dihuude (celebration), which should follow several months to a year later. Part of the dihuude celebration includes a ritual that allows kɛbodikɛ and mtakimɛ to ‘breathe’. The introduction and proliferation of coffins during the past twenty years has proved controversial as many think they slow down and complicate reincarnation. For others, kɛbodikɛ and mtakimɛ have been dematerialised and spiritualised, primarily through the influence of Christianity. One outcome of this transformation is the quick separation of kɛbodikɛ and mtakimɛ from the physical body. For those who accept this development, coffins no longer pose a threat and the focus of dihuude changes from ritual to symbolic. Reincarnation aside, many are worried about the escalating costs associated with both mhuumu and dihuude and the increasing social pressure to use coffins. As many have embraced aspects of Christianity, even if they do not convert, its impact and the importance it has gained in the area cannot be ignored. Especially younger people are attracted to Christianity as it is associated with being modern. Despite this, many churchgoers still accept reincarnation, although their understanding of it may be modified as people appropriate the parts of Christianity they find attractive on their own terms.

Sharon Merz