Building Mounds. Longhouses,Coastal Mounds and Cultural Connections: Norway and the Northern Isles,c ad 800–1200

Abstract

WHY WERE important Viking longhouses built on large mounds of sand and then repeatedly rebuilt in precisely the same apparently challenging location? Generations of Viking–late Norse people did so, on sandy bays along the coasts of the Northern Isles of the United Kingdom. These prominent, ‘layered-up’ longhouse complexes were landscape statements. They reflected, in their location and the detail of their construction and use, the social attitudes and arrangements of those who lived in and visited them. The settlements played a pivotal role in power relationships and in the organisation of the local economy. This article explores the meaning of these focal settlement mounds through landscape archaeology; investigates building practices, stratigraphic detail and place-name associations; looks at their cultural roots in Scandinavia; and considers the role they played in the development of local social and political structures in Orkney.     

Economy and Settlement Pattern 1350–1600 AD,Based on Evidence from Farm Mounds

The examination of Norse farm sites in Greenland has been taking place for nearly a century, and a reasonable picture has been built up from several disciplines of the nature of the settlements. There has, however, been little integration of the research between the various scientists. Using the example of a recent interdisciplinary palaeoecological study at Nipáitsoq in the Western Settlement, this paper summarizes the interrelated results of the work of an archaeologist (C.A.), historian (G.S.), animal bone specialist (T. McG.), entomologists (P.C.B. &; P.S.), and plant macrofossil researcher (D.S.). A detailed picture of the demise of the farm and of living conditions is attempted, and the paper ends with a plea for further integrated multi‐disciplinary studies.     

‘An Angel Directs the Storm’: The Religious Politics of American Neoconservatism

Abstract

In his inaugural speech, President George W. Bush suggested that the mission of America to spread freedom and democracy in the world is a divinely authored mission. The intention first announced in Bush's inaugural to globalize an American Christian vision of freedom and democracy, and of free market capitalism, reflects the theological underpinnings of the neo-conservativism of the Bush administration. In this article I trace the remarkable continuities between the neo-conservative political theology of Bush and his acolytes and more mainstream Niebuhrian approaches to democracy and the ‘manifest destiny’ of America. I then subject the emergence of an American imperium, and the political theology associated with it, to a critique in dialogue with early Christian critics of Roman Empire, and with the Christian pacifist tradition as recently retrieved by North American theological ethicists John Howard Yoder and Stanley Hauerwas.     

Angel investing in an austerity economy – the take-up of government policies in Portugal

Business angels (BAs) are recognized as playing a significant role in stimulating entrepreneurial activity. With the decline in both bank lending and venture capital investment since the onset of the global economic crisis, government efforts to stimulate BA activity have become a more significant component in strategies to increase the level of entrepreneurial activity. This paper examines the responsiveness of angels to such initiatives in so-called austerity economies – countries that were hardest hit by the financial crisis of 2008 and subsequent global recession and, as a consequence, had to take extreme economic and fiscal measures to reduce their budget deficits. We examine this question in Portugal which experienced one of the deepest recessions in the European Union following the implementation of severe austerity measures. This study confirms that government intervention to support angel investing can have a positive impact. However, the different types of intervention have varied in take-up rates. Other countries can learn from the Portuguese experience in three ways: the types of interventions that have the highest and lowest levels of take-up, the link between the design and the take-up of incentives, and types of intervention that should be considered but have not been implemented in Portugal.     

Mounds,Towns, and their Surrounds: An Archaeological,Historical, and Geophysical Approach to Burial Mounds,Residential Space,and Cultural Landscapes of the Late Woodland Springwells Site (a.d. 800–1400) at Historic Fort Wayne,Detroit

Historic Fort Wayne is located on the Detroit River in a landscape of heavy industry and marginalized urban neighborhoods (figure 1). Geophysical survey south of the Fort Wayne Mound—a Late Woodland Period burial mound enclosed by the Fort—indicates that pre-contact residential structures may be preserved at the site. Residential sites with mortuary monuments are uncommon in southeastern Michigan and represent an opportunity to better understand variation in Late Woodland settlement. Our approach combines existing archaeological research, historical records, and non-invasive geophysical survey in a culturally sensitive Native American site context presently unavailable for conventional archaeological excavation. We examine archaeological and historical records from Springwells and Late Woodland period settlements in the region to contextualize geophysical evidence from the site. The research prioritizes protection of Native American heritage sites in urban contexts together with ongoing archaeological interpretation of the Late Woodland cultural Landscape.     

‘The face of the one who is making for Jerusalem’: The Angel Choir of Lincoln Cathedral and Joy1

This paper examines the Angel Choir of Lincoln Cathedral (c. 1256–80) from the perspective of two interrelated concepts: the heavenly Jerusalem and joy. Building on previous scholarly discussions of the choir’s unusual creativity and profusion of organic and iconographic decoration, it traces connections between the choir and the rich corpus of writing on the joys of the heavenly Jerusalem. In juxtaposition with the hagiography of St Hugh, this opens a valuable seam of meaning and offers a possible explanation for the choir’s decorative intensity. It also reveals a number of ways, previously unnoted, in which Hugh of Avalon and his spirituality are recalled by the choir built to house his relics.     

Written in Stone: subverting the authoritative (auto)biographical voice—Carol Shields’s The Stone Diaries and Margaret Laurence’s The Stone Angel

Diaries imply true confessions, and readers wish to believe Daisy Flett’s life story in Carol Shields’s Pulitzer Prize-winning novel The Stone Diaries (1994), but her layered narration, alternating first- and third-person narrative, proves problematic. “Death,” the final chapter, is particularly puzzling, as third-person accounts of Daisy’s demise are punctuated by her comments, such as, “I’m still in here” (320). But how does a first-person narrator relate her own death? The secret to Daisy’s death narrative, as David Williams observes, is the correspondence between Shields’s postmodernist gem, The Stone Diaries, and Laurence’s modernist masterpiece, The Stone Angel (1964), published three decades earlier, as Shields’s title clearly references Laurence’s. Two decades after Williams’s insightful essay, we can extend the parallels (and delineate the differences) between the two—and explore their implications. Such intertextual resonance illustrates Shields challenging the borders between fiction and biography and parodying canonical texts.     

Vox populi,vox Dei: Catalina de San Juan, ‘la Niña Santa’ de la Angelópolis (India, 1605? – Puebla de los Ángeles,México, 1688)

Este artículo contribuye a destacar el capital simbólico que encarnó en la Colonia la vida de Catalina de San Juan, natural del reino del Gran Mogol e hija espiritual de la Compañía de Jesús. Si bien la autora profundiza en la figura hagiográfica de la beata y aclara algunos errores esbozados por la crítica, su aporte principal radica en las Actas de Cabildo de Puebla del siglo XVII. Estos documentos son prueba fehaciente de la concertada participación de las autoridades civiles en lo que se esperaba fuera el proceso testimonial para una pronta causa de beatificación. Aunque la Santa Sede no la canonizara, Catalina de San Juan fue proclamada santa por un pueblo que vio en ella los Prodigios de la Omnipotencia, glosados teatralmente por la pluma de sus confesores. La luz que muchos atestiguaron ver al final de sus días ilumina por siempre la historia novohispana con el misterio de su leyenda.