A NEW LOOK AT KINCAID: MAGNETIC SURVEY OF A LARGE MISSISSIPPIAN TOWN

Abstract

Despite extensive work by the University of Chicago in 1934–44, Kincaid has remained one of the least understood of the large mid-South Mississippian mound complexes. Between 2003 and 2009, large-scale magnetic gradient survey was done on 33.6 ha of the site, roughly half of the total site area and 65 percent of the larger and more accessible Massac County portion. The survey was highly successful, revealing large numbers of cultural features, including palisades, structures, pit features, and midden areas. This paper presents the preliminary results of the geophysical survey, complemented by small-scale groundtruthing excavations. Together these have significantly expanded and refined our understanding of this large prehistoric town. Kincaid is clearly much larger than once thought, both in terms of total site area and area of habitation. The site also exhibits much greater internal complexity, as evidenced by internal palisades and numerous small mounds and earthen platforms.     

A FRESH LOOK AT A LITTLE-KNOWN SOUTHEASTERN COPPER PLATE

Abstract

Chauga (38OC47) is a mound site now under Lake Hartwell at the head of the Savannah River in Oconee County, South Carolina. Excavations in 1958–1959 by the University of Georgia recovered a Mississippian copper plate. Upon comparison to others of its kind, it is clear that this lesser-known plate encompasses some interesting design features, most notably the presence of the only known depiction of a chunkey stone on copper. We have recently created a more accurate representation of its design. The plate appears to portray many similarities to depictions of Birdman dancers: kilted dancers and dancing elders within the “Stack” style. Birdman themes are common in Mississippian iconography. Given the importance that copper plates have for interpreting Mississippian art and belief systems, this updated examination provides useful new information for researchers studying Mississippian iconography.     

藏北羌塘展新颜

Nagqu City,with an average elevation around 4,500 meters above sea level,can most certainly be said a highland.Generation after generation has stepped upon the frozen soilhere,marveled at the snow-capped peaks,and taken the brutal climate and lack of oxygen head-on.Today,though,a new and previously unwritten chapter is being written.Never before has there been sucha prosperous economy spread throughout the land;never has the ecology been more harmonious;and never have the local people been provided with such happy and peaceful living.     

ERZGEBIRGE TIN: A CLOSER LOOK

Summary. The publication of Muhly's Copper and Tin in 1973 was an important contribution to the study of the metals trade in antiquity. However, in his section on Central and Eastern European tin ore deposits, he ruled out the possibility, on geological grounds, that the Erzgebirge might be a source of tin ore in the Bronze Age. This paper is not in agreement with this conclusion, and attempts to reinstate the Erzgebirge as a viable source of tin in antiquity.     

POCKETS FULL OF MISTAKES: THE PERSONAL CONSEQUENCES OF RELIGIOUS CHANGE IN A TORAJA VILLAGE

This paper analyses the personal consequences of religious change in a Toraja village, South Sulawesi, Indonesia. It describes how Toraja villagers traditionally define and respond to wrongdoing and then examines their ambivalent reactions to alternatives suggested by Christianity. The paper argues that studies which attempt to evaluate the relative costs and benefits of religious change should specify the subjectively perceived ‘fit’ between old and new religious conceptions and should examine the manner in which individuals use cultural symbols and institutions to order and make sense of their everyday experience.     

UNIVERSAL AND PROFANE: THE HISTORIOGRAPHICAL CONSEQUENCES OF NATURAL RELIGION

Natural religion in the eighteenth century was seemingly unhistorical or even antihistorical: it “dehistoricized” morality. It posited a morality that was uniform in all ages, not dependent on any particular revelation, watermarked onto the fabric of our nature, and accessible merely by the light of reason. Even so, natural religion played an important role in the secular historiographical turn in eighteenth-century England. There was in fact an organic relationship between the two, one that historians have failed to articulate. Precisely because natural religion was thought to rest on timeless and universally valid rational foundations, it became possible to treat traditional religion (meaning above all, but not only, Christianity) as a subject of secular historical study, in the sense that it was subject to the same laws of historical knowledge and historical development as all other subjects of historical study, and left no room for miracles. A central figure in this conceptual relationship was Conyers Middleton, a once-famous, now-obscure Cambridge librarian. Middleton's account of natural religion has been swamped by the attention lavished on Matthew Tindal, and his turn to secular historiography lies in the shadows cast by Edward Gibbon. Yet Middleton played a crucial and distinctive role in laying historiographical foundations without which Gibbon could not have written as he did. His understanding of natural religion differed from that of other participants in the “deist controversy” in ultimately far-reaching ways. Those differences explain why he could treat Cicero as a kind of saint in the church of natural religion, reversing, as it were, the elevation of the Bible above Cicero that Augustine had put into effect at the beginning of medieval history. They explain above all why Middleton could approach the history of Christianity in a manner that anticipated both Voltaire and Gibbon and made their historical writings possible.