Sex,fertility and menstruation among the Beng of the Ivory Coast: a symbolic analysis

An attempt is made in this discussion to relocate the topic of menstruation in a new framework, one not directly defined by gender and not restricted to the view that menstrual blood and menstrual pollution are by definition viewed negatively. The Beng (Ivory Coast) notions of menstruation are explored as they relate to wider concepts of pollution and fertility. The analysis demonstrates how menstrual pollution among the Beng forms part of another type of pollution--the spatio symbolic pollution of human fertility when it is removed from its proper place--and how, rather than debasing women, menstruation serves to have added value to a major aspect of women's labor--that of cooking. There are 3 rules which Beng observe concerning menstruation: no initiated, married, or previously married woman who is menstruating may set foot in the forest for any reason other than to defecate; a menstruating woman may not touch a corpse; and a man may not eat food cooked by his wife during the days she is menstruating, nor may a Master of the Earth eat food cooked by any menstruating woman. At first, these taboos appear to be another case of the pollution of women through menstruation and another instance of women's oppression. When explored, the Master of Earth explained that menstrual blood is considered as special because it carries in it a living being and that menstrual blood is like the flower which must emerge before the fruit--the baby--can be born. No answer was provided to the question of pollution. There seemed to be no other rules specifying what activities a woman should or should not pursue during menstruation. She is not isolated from the flux of social life, and sexual activiity during menstruation, though not commonly done, is not taboo. The fact that it is only working in the forest, and not other activities, that is prohibited to menstruating women reveals that menstruation is not regarded as dangerous to men or as polluting in general. Rather, menstrual blood is seen as a symbol of human fertility, and for this reason is not allowed to touch the forest/fields, which are viewed as a form of Earth fertility. Forest/field fertility and village fertility must be conceptually kept apart, according to the Beng view of the world. Similarly, Beng husbands may not eat food cooked by their menstruating wives for a related reason. Menstruating women who cook are handling crops produced in the forest/fields, and their husbands, with whom they produce (village) children, must therefore avoid contact with such food, lest the 2 realms of village and forest fertility be mixed. Food cooked by menstruating women is agreed by all Beng to be the most delicious of all Beng food, thus giving positive value to an activity of menstruating women.     

Prehistoric Mink (Mustela vison) Trapping on the Northwest Coast

Abstract

Excavations and survey since 1970 have produced data on many aspects of human occupation in the Basin of Mexico between 1200 B.C. and 500 B.C. (un calibrated radiocarbon dates). We attempt here to summarize our current understanding of the communities of that period in the Basin, with respect to chronology, stylistic affinities of their material remains, subsistence patterns, craft production, trade relationships, socio-political aspects, and the possible religious beliefs of their inhabitants. We urge in conclusion that even-handed attention be provided to both the historical and the processual aspects of the evidence in the interest of a more complete understanding of the past in our region.     

Power to the people: when culture works as a social catalyst in urban regeneration processes (and when it does not)

This article focuses upon the relationship between culture, urban regeneration schemes, and their impact on socio-cognitive assets – namely, social and human capital. It examines three major urban regeneration projects in the districts of Saint Michel (Montreal, Canada), Auburn (Sydney, Australia) and Bicocca (Milan, Italy), where culture has been invoked as a main transformational driver at the economic and socio-environmental levels, but with different approaches and results. Through comparative analysis, we develop a more general reflection on the social impact of culture-led urban transformation processes, questioning the actual role of cultural initiatives – particularly those related to the creation of new cultural facilities and the programming of big cultural flagship events – and participation as a means to improve the local social milieu. We find that a key role for social efficacy is played by projects’ capacity to elicit the commitment of residents through inclusive cultural participation, as opposed to instrumental top-down initiatives mainly addressing city and neighbourhood branding and real estate marketing purposes.     

Modeling Breastfeeding and Weaning Practices (BWP) on the Coast of Northern Chile's Atacama Desert During the Formative Period

Stable isotope analysis of bone collagen is frequently employed as a means of studying the breastfeeding and weaning practices (BWP) of archaeological populations. Such studies are strengthened greatly through the application of statistical models that permit precise and model-bound estimates of weaning age, duration, trophic enrichment, and the isotopic characterization of supplementary foods. Here we present the result of a stable isotope (δ¹⁵N) and Bayesian computational modeling study of bone collagen from human subadults from two coastal cemetery sites located near the mouth of the River Loa in the Atacama Desert. Recent bioarchaeological and paleodemographic research on remains from these marine hunter-gatherer sites, which are contemporary with the Formative Period (1500 BC–AD 400), has found evidence for notably elevated rates of female fertility. Ultimately, we argue that the modeled BWP parameters, which indicate the early introduction of supplementary foods, support an argument of high fertility as gleaned from the bioarchaeological evidence, and that these results provide novel insights into the child-rearing practices of the coastal populations of the Atacama. Indeed, these populations would have seemed to have developed a set of BWP that carefully balanced the biological and economic production/reproduction of the community.     

Ontology of the self and material culture: Arrow-making among the Awá hunter-gatherers (Brazil)

The Awá are a group of hunter-gatherers in transition to agriculture living in the Brazilian Amazon forest. After contact with mainstream society from the 1970s onwards, their culture, and especially their material culture, has undergone important transformations. Many traditional technologies and artifacts have been lost, especially those related to women. In this context, the persistence of arrow-making, although threatened by the spread of shotguns, is remarkable. During ethnoarchaeological work conducted between 2005 and 2009, we have been able to observe that the everyday making and use of arrows cannot be explained in neither functional nor symbolic terms alone. From our observations, we conclude that making and using arrows is indissolubly woven with the self of Awá men and, for that reason, we consider that only a relational-ontological approach can help us understand the deep relationship between men and arrows. Finally, we argue that the Awá case offers new possibilities to investigate technologies of the self in other non-modern societies.     

Millet and sauce: The uses and functions of querns among the Minyanka (Mali)

The central role of grinding activities in the dietary practices of traditional agricultural populations can be approached from an ethnoarchaeological point of view. The comparison of ethnographic references raises the question whether the function and the socioeconomic context in which grinding slabs are used allow to assess issues related to conclusions drawn from archaeological contexts. Our discussion is based on the analysis of the manufacturing of grinding slabs, their use cycles and their social status in several Minyanka villages (Mali), providing useful references when examining the way in which archaeologists explain and interpret technological, functional and spatial observations. The typological and technical evolution and variability of querns results from a combination of several factors determined by the available raw materials, the skill of shaping techniques, the organisation of manufacturing and the transference of the function of grinding tools. But these factors alone cannot explain the encountered range of variation. Our study thus emphasises the very role of cultural aspects within these temporal and regional developments, and the impossibility of dissociating the use of a quern from its socio-economic context.     

Beyond identifying elites: Feasting as a means to understand early Middle Formative society on the Pacific Coast of Mexico

Feasts provide a public forum where social statuses can be affirmed or challenged among pre-state societies. Documenting feasting behavior thus provides insight into the construction of prehistoric political power. This paper presents expected material patterns of feasting by focusing on intra-site variability in food preparation, presentation, and consumption. Expectations are evaluated by comparing ceramic, ground stone, obsidian, and faunal data recovered from Conchas phase (900–800 BCE) elite and village midden deposits at Cuauhtémoc in the Soconusco region of southern Mexico. I argue that elite feasting at Cuauhtémoc created political cohesion between elite and non-elite segments of society during the Conchas phase as a new polity emerged that was more socially stratified and politically hierarchical than anything previously known in the region.     

第二次鸦片战争期间的奕(訢)

奕訢是晚清朝政中一位资深人物。在他当政期间所采取的一系列的举措,如第二次鸦片战争后,建议设立一个系统的独立的机构来管理对外事务——总理各国事务衙门,可以说是开了晚清外交近代化风气之先。以奕訢为代表的统治阶层开明之士在一定程度上加速了晚清外交从传统走向近代的进程,并通过长期客观务实的外交实践和反思,推动了晚清外交和外交体制的近代化演变。本文旨在通过从第二次鸦片战争期间奕讠斤被受命为钦差全权大臣同西方列强谈判的过程中其外交思想的渐变,探究其在《北京条约》签订前后外交思想渐变的深层原因和种种表现及对晚清外交的影响。     

There is Something of One (God): Lacan and Political Theology

Abstract

For both Lacan and Badiou, Plato's Parmenides is a primary locus for the question of the One. Moreover, for both Lacan and Badiou, the One ultimately takes on political valence, as key to the problematics of representation and the discursive conditions of collectivity. However, unlike Badiou, Lacan's exploration of the question of One also passes through theology— through what I am calling "something of One God"— and I want to argue that it is only by bringing the One into explicit relationship with those monotheistic issues that we can fully understand its implications for analytic discourse and political life. Lacan's thinking on the "something of One" takes a necessary swerve back through a theological problematic, and in the process articulates the terms of a political theology, an essential conjunction of political and religious understandings of sovereignty, subjectivity and collectivity.     

方志性质宽泛性和学科间交融性的发展趋势浅议

文章认为 ,随着社会的发展 ,方志的内容、体例更加宽泛 ,遂决定着方志的性质概念的不断宽泛 ,同时 ,随着新兴学科的不断出现 ,以及社会对综合学科、边缘学科的不断需求 ,方志学科的特殊性在减弱。因此 ,宽泛的方志性质观和多元的方志体例是当今社会对地方志工作的需要。     

Historical-Geographic Aspects Of The Development And Settlement Of The Black Sea Coast Of The Caucasus (within the boundaries of Krasnodar Kray)

The northeast coast of the Black Sea, extending from the present boundary of the Georgian SSR northwest through Sochi and Novorossiysk to the Taman Peninsula, was settled by Circassian tribes until the Russian conquest of the 1860s. The tribes practiced stockherding and fruitgrowing in the mountains and avoided the malarial swamps along the coast. The Russian settlement pattern that followed was exactly reversed, with population concentrated along the drained shore belt, with a new resort industry, and a virtually unpopulated mountainous hinterland. The rapid expansion of recreational activities along the coast tends to reduce the land available for farming and will ultimately require population movement into the lower and middle elevations of the mountain belt. The construction of access roads will be needed to foster settling of the mountains.     

Taphonomic resolution and hominin subsistence behaviour in the Lower Palaeolithic: differing data scales and interpretive frameworks at Boxgrove and Swanscombe (UK)

The identification of human butchery-signatures on fauna from Lower Palaeolithic sites is well documented and readily identifiable. Such bone surface modifications have the potential to provide not only information about past hominin meat-procurement behaviour but address the wider issue of competition for resources with other carnivore species. To understand and discuss these broader issues both hominin and natural bone surface modifications must be understood and contextualised within a site-specific spatial and temporal framework. This paper presents new results from faunal analysis at two key British Lower Palaeolithic localities: Boxgrove and Swanscombe. It illustrates that different depositional environments and excavation histories have resulted in different scales and resolutions of available data and hence in varying interpretive potentials. At Swanscombe the archaeological record has been disturbed by both fluvial activity and excavation history providing a coarser-grained record of anthropogenic behaviour than previously acknowledged. Conversely, at Boxgrove, a finer-grained, higher resolution record of human behaviours has been preserved; this, combined with both an extensive and intensive excavation strategy, has allowed for a broader discussion of hominin landscape use, resource competition and meat-procurement behaviour. This paper highlights that assessing the specific depositional environment at each site is crucial to understanding Palaeolithic faunal assemblage formation and, consequently, the available data-resolution and behavioural interpretation.     

Dangerous Visions: the Cassowary as Good to Think and Good to Remember among the Anganen

The cassowary, although no longer a popular animal for possession or gift exchange in contemporary Anganen, is good to think in the Lévi-Straussian sense and good to remember. Its excessive violence may stand for the violence of which men are capable. This is the case for inter-group warfare. It also refers to intra-community hostilities, not sharing cassowary meat being a frequent cause for clan fission and an agonistic exchange called rawa where those conceptualised as brothers engage in the competitive slaughter of, ideally, cassowaries. The article primarily concerns rawa and its extraordinary character. It is typified by paradox and danger despite the displacement of anger from direct attacks on humans to the slaughter of animals. Rawa protagonists throw blood and uncleaned entrails at each other while shouting the vilest of insults in the hope the opponent will eventually not respond and lose the contest. However, while escalation of a dispute to the level of rawa is evidence of failed mediation, this competitive exchange establishes the condition for eventual intervention and, via a communal feast of the slaughtered animals, the resumption of strong community relations, including those between the former protagonists. The final ethnographic section focuses on the fact that warfare and rawa were prohibited by the Australian Administration. Anganen men feel they were disenfranchised by the Administration, in part because they were denied access to the culturally lauded male pursuits of being warriors and rawa men. As such, that cassowaries are thought to have been much more popular in the past is central to my claim they are good to remember.