Art,history, and gender: women and clay in West Africa

Women dominate the production of pottery in Africa, yet few scholars have considered women the likely creators of the figurative ceramic sculpture recovered archaeologically across the savanna. Indeed, the question of who made these highly celebrated ceramics is rarely raised. A close look at the art historical and archaeological literature exposes the gender biases that privilege men's high art over women's low craft, making men the presumed creators of these works. Examples of women's predominance in the production of ritually-destined figurative ceramics in Nigeria alone counters such unsubstantiated assumptions. Through such production women play important roles in the construction of social and cultural meanings. It does make a difference in our reading and writing of history to understand and reconstruct what women make as well as what men make.

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Résumé Les femmes dominent la production d'objets en argile en Afrique, mais peu d'experts ont considéré les femmes comme créatrices probables des sculptures figuratives en céramique découvertes dans des fouilles archéologiques dans toute la savane. De fait, la question de savoir qui fabriquait ces céramiques hautement prisées est rarement soulevée. Une étude plus approfondie de la littérature ayant trait à l'histoire de l'art et à l'archéologie met en évidence les partis pris sexuels qui privilégient l'art élevé des hommes par rapport à l'artisanat vulgaire des femmes, faisant des hommes les créateurs présumés de ces oeuvres. Des exemples de la prédominance des femmes dans la production de figurines rituelles en céramique au Nigéria contredisent ces suppositions non prouvées. Par cette production, les femmes jouent un rôle important dans l'élaboration de notions sociales et culturelles. Comprendre et reconstruire ce que font les femmes, de même que ce que font les hommes, nous fait lire et écrire l'histoire différemment.

     

Sense and the city: exploring the embodied geographies of urban walking

Within UK pedestrian policy, walking is promoted as a sustainable mode of transport that benefits both the body and mind. However, much policy discussion assumes all walking to be the same and a largely self-evident means of transport, whilst many academic engagements with walking are highly abstract theorisations that lack any systematic empirical exploration of actual pedestrian practices. As such, there is little that unpacks the experiences of those who navigate, negotiate, and traverse the city streets in their day-to-day lives. In contrast, this paper aims to situate and understand the practice of everyday walking in the unfolding experiences of urban pedestrians. Walking is positioned and understood as a socio-technical assemblage that enables specific attention to be drawn to the embodied, material and technological relations and their significance for engaging with everyday urban movements on foot. The analysis draws upon in-depth interview and walking photo diary data from participants in the inner London boroughs of Islington and Hackney. Particular analytic attention to the different styles and conventions of urban walking and how these are intimately linked to bodily senses and the materiality of the city provides an opportunity for creating an increased engagement between urban and pedestrian policy and urban and social theory.     

The early city in West Africa: towards an understanding

The dominating paradigm of urbanism in West Africa is steadily shifting from the city-centric to the dynamic consideration of the city's function within a wider settlement hierarchy. The authors appraise these theoretical positions and discuss the methodologies appropriate to each. Following the thematic framework developed in the theory and method sections, we then consider what research at the major early town sites has to date revealed about the chronology, course, and circumstances of urbanism in West Africa. Data available from the several sites considered is highly uneven. Analysis, even when quality data are available, has in some cases been hindered by a limiting theoretical approach. Although urban investigations in West Africa are only in their infancy, it is clear that cities are but one of several institutions indicating the early, indigenous emergence of hierarchically-ordered societies. With the recent demonstration that at least some West African towns represent indigenous processes of urbanization, the comparative study of factors contributing to urban growth and alternative urban paths becomes imperative.

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Résumé Le paradigme dominant de l'urbanisme en Afrique de l'ouest change progressivement de l'aspect cité-centrique à la considération dynamique de la ville au sein d'une hiérarchie d'établissement plus vaste. Les auteurs évaluent ces positions théoriques et discutent des méthodologies appropriées à chacune. Suivant le cadre thématique élaboré dans les sections sur la théorie et la méthode, ils considèrent ensuite ce que la recherche dans les sites urbains primitifs principaux a révélé jusqu'à présent quant à la chronologie, le développement et les circonstances de l'urbanisme dans l'Afrique de l'ouest. Les données provenant des nombreux sites considérés sont très inégales. Même lorsque des données de qualité furent disponibles, l'analyse fut dans certains cas entravée par les limites imposées par l'approche théorique. Bien que les investigations urbaines en Afrique de l'ouest n'en sont qu'à leurs débuts, il est évident que les villes ne sont que l'une des nombreuses institutions signalant l'apparition indigène précoce de sociétés à ordre hiérarchique. Sachant maintenant qu'au moins certaines villes de l'Afrique de l'ouest représentent des processus indigènes d'urbanisation, il est maintenant impératif que soit effectuée l'étude comparative des facteurs contribuant à la croissance urbaine et aux diverses voies conduisant à l'urbanisation.

     

The Dahomean Feast: Royal Women,Private Politics,and Culinary Practices in Atlantic West Africa

Feasting is a central component of elite power strategies in complex societies worldwide. In the precolonial Kingdom of Dahomey, located in the Republic of Bénin, public feasts were a critical component of royal strategies to attract and bind political subjects over the course of the seventeenth through nineteenth centuries, a period of dramatic political transformation on the Bight of Benin. Archaeological excavations within the domestic quarters of a series of Dahomean royal palace sites have yielded diverse faunal and ceramic assemblages that represent clear examples of (1) ritualized food consumption and (2) everyday culinary practices. In this paper, faunal and ceramic evidence from two excavated contexts is marshaled to distinguish the archaeological signatures of feasting in Dahomey, highlighting the importance of private feasts in attempts to build political influence in the domestic zones of Dahomean royal palaces. In particular, this analysis foregrounds how royal women jockeyed for power and influence during a period of political uncertainty.     

Actors and structures in the selection of knowledge: A case in the history of Swedish higher education

In the early modern period (16–18th centuries), churches and state administrations alike strove to eradicate Evil. Neither they nor society at large accepted a conceptual differentiation between crime and sin.

The two worst kinds of Evil early modern societies could imagine were organized arson and witchcraft. Although both of them were delusions, they nevertheless promoted state building. Networks of itinerant street beggars were supposed to have been paid by foreign powers to set fire in towns and villages. These vagrant arsonists can be regarded as the terrorists of the early modern period. Witches were persons who had allegedly made a compact with the devil. They were thought to randomly use maleficent magic to harm individuals as well as whole regions.

When law enforcement agencies and suspicious peasants or townspeople tried to identify persons who might be arsonist terrorists or witches they used the category ‘Evil’. Anyone who ignored the behavioral standards of society ever so slightly could be suspected of being utterly evil. The concept of Evil linked petty, commonplace immorality and the worst crimes imaginable to each other and to the mindless hatred of demons. This pre-modern concept of the banality of Evil was called into question by the legal reforms of the 17th century. It was finally rejected by the enlightenment that negated the imagined continuum of Evil.

Witches and arsonist terrorists shared a number of characteristics. They were both said to form conspiracies that mirrored everyday society like an evil twin. The crimes they perpetrated lacked any purpose or reason, they were motivated by sheer malice. The worst forms of Evil had certain qualities of an epidemic: Witchcraft and terrorism were supposed to be always on the rise. The evil people were victimizers as well as victims. The imagery of Evil even implied that the evildoers resembled those they were supposed to have harmed.

The fear of terrorist vagrants and witches as well as other conspiracy theories can be traced back to the Black Death. The plague of the 14th century not only sparked anti-Semitism. It lend force and credibility to the idea of an irrationally destructive, ever-growing secret organization as the epitome of Evil.     

Containers and mobility in West Africa

In West Africa, containment practices have long been localized in their production, moulded by environmental forces, and scaled to the human body. In the twentieth century, fossil fuels have changed how people keep and carry things. But newer technologies have tended to alter, rather than eliminate, older forms of storage.     

Youth,gender and livelihoods in West Africa: Perspectives from Ghana and the Gambia

In this paper we report on preliminary fieldwork conducted in Ghana and The Gambia on the interrelationships among youth, gender and livelihoods. We examine how policy in developing countries, typically characterised as related to child labour or education, needs to emphasise the linkage across processes that affect young people. We argue that policy will be improved if young people are given voice to express how work, education, social networks, and culturally-bound notions of responsibility are linked and how they perceive the opportunities and constraints on their ‘life chances’.     

谈满族家谱研究与民族历史文化知识教育的关系

满族家谱研究有益于对八旗军事经济、民族民俗研究、民族生活生存状况研究、民族发展演绎研究,家谱研究可以推动民族文化特别是民族姓氏变化研究、家谱研究可以挖掘历史上的社会经济生产力条件下的民族社会心理和社会人文价值判断的研究.