Beneath and before: continuums of publicness in public art

Public monuments traditionally appear in high contrast to their landscapes, an effect that sets aesthetic, ideological and social distances. However, Manmale, counter-monuments, and counter-hegemonic monuments (eg the AIDS quilt, Rachael Whiteread's House, Melbourne's Another View Walking Trail, Tiananmen's Goddess of Democracy, or Maya Lin's Vietnam Memorial), challenge the norms of monuments in visuality, fixedness, and permanence, and suggest intricacies which mediate the interactivity of art, site and passers-by. In this paper, I consider three counter-hegemonic monuments in Vancouver, British Columbia – all installed in 1997/98 and all dealing with the issue of violence – sited within one neighbourhood. Via archival research, interviews, and extensive participant observations investigating how the monuments actually function in social memory rituals, I discovered that the characteristics of publicness in the landscapes that lay ‘beneath and before’ the monuments deeply affected their origins, designs, and current uses.     

Measuring the Complexity of Past Social Systems: a Task Analysis Approach to the Study of Late Prehistoric Monumentality in Iberia

In this paper, we explore the heuristic potential of a set of ideas about the structural and functional complexity of systems, proposed in the 1990s by theoretical biologist Daniel McShea. In particular, we focus on the structural aspects of the complexity exhibited by social systems organized into low- and intermediate-level functional units (i.e., groups and teams). To address this subject, we describe a methodology suited for measuring the complexity in the organization of work in such systems, which is primarily based on hierarchical task analysis. With this methodology, we approach a concrete case study: the construction of megalithic monuments in late prehistoric Iberia (ca. 3800–1800 BC). On the basis of the analysis of the three best documented, most structurally, and functionally complex monuments built within each of the three periods under study (Late Neolithic, Copper Age, and Early Bronze Age), we found that there was a trend towards less complexity in work organization related to monument building from the Late Neolithic to the Early Bronze Age. We discuss the importance of these results in light of the existing models of social complexity in European Later Prehistory, concluding that a more balanced view of social processes would be obtained if we look at complexity as a property of every different social system integrated into the whole society, and not as an exclusive property of the latter.

     

Organizational principles of Khirigsuur monuments in the lower Egiin Gol valley,Mongolia

Khirigsuurs are the largest and most common archaeological monuments of the Mongolian Steppe in the Bronze Age and Early Iron Age, a critical time for the spread of nomadic pastoralism and the emergence of a new social order during the Bronze Age in Inner Asia. Using data from a full coverage regional survey of the Lower Egiin Gol valley, this paper presents a system for studying the defining ground level features of Khirigsuurs to discover structural categories, organize sites, compare Khirigsuur monuments across regions and explore activities that may have gone on around the Khirigsuurs themselves as they were built and used. The primary methods used are a study of monumental scale and a typology of additive parts from which complex and comparable types emerge. Elaborate Khirigsuurs illustrate the use of Khirigsuurs as small monuments, stages for group activities, and are the persistent backdrop for social transformations during the spread of nomadic pastoralism. I suggest that the Khirigsuurs of the Lower Egiin Gol are monuments constructed with relatively regular frequency, by a consistently sized group, and used for group oriented activities rather than the memorialization of an elite. This is consistent with something one might see as part of a regular yearly nomadic round.     

The construction and destruction of a colonial landscape: monuments to British monarchs in Dublin before and after independence

Where cities evolve in contentious political circumstances and make the transition from a colonial to a post-colonial state, aspects of the urban landscape such as public monuments, street nomenclature, buildings, city plans and urban design initiatives take on particular significance. Collectively they demonstrate the fact that the city is the product of a struggle among conflicting interest groups in search of dominion over an environment. As one group seeks dominance over the other the urban landscape often becomes the canvas upon which this power struggle finds expression. Public statues in particular serve as an important source for unravelling the geographies of broader political and cultural shifts. These issues are explored here with reference to Dublin City and the monuments erected to royal monarchs before the achievement of political independence in 1922, namely Kings William I (1701), George I (1722), George II (1758) and Queen Victoria (1908). The fate of such monuments in post-colonial Dublin and the ways in which the fledgling state and particular groups within it sought to express their new found power through both the official and oftentimes wilful destruction of these royal statues is then examined. The paper illuminates the power of public monuments as symbolic sites of meaning and explores their role in the construction of a landscape of colonial power. It also demonstrates how monuments become sites of protest, as symbolic in their removal as in their erection.     

Relief Maps and Models in the Archives of The Palestine Exploration Fund in London

Abstract

The primary objective of the article is to present the relief maps and models of Palestine, Jerusalem and some historical monuments, which are kept in the PEF Archives in London. We will describe each of these objects, try to identify its date, maker, and circumstances of its making. We will present them according to the site represented in them, but suggest also classifying them as (a) artifacts brought as souvenirs from Jerusalem; (b) models and relief maps created by the Fund and its members as a product of their scientific endeavours; and (c) models and relief maps created by scholars who were not directly connected with the PEF.     

Territoriality,social boundaries and ancestor veneration in the central Andes of Peru

This article examines the relationship between social boundaries, territoriality and ancestor veneration during the Late Intermediate Period (1000–1450 AD) in the Rapayán Valley of the Central Andes of Peru. Constructing upon recent theoretical work on social boundaries and territoriality combined with the analyses of early historical sources, I argue that the distribution of various types of above-ground mortuary structures across the landscape was a powerful mechanism of social control through space that not only served to assess territorial rights, but also to confine or exclude people from a bounded space by the delimitation of social boundaries. I sustain that above-ground mortuary structures reflected a growing concern for territorial behaviors during the LIP that allowed household members, kinship groups and/or political units, according to varying contexts, to draw social boundaries between insiders and outsiders by reifying identity and social solidarity through ancestors worship. Within the broader Andean context, I suggest that the widespread distribution of mortuary monuments across the landscape provided the political landscape with an ideology of fragmentation which encouraged the distinction between insiders and outsiders and thus promoted group identity through social exclusion from a geographical point of view at many different levels.     

“Land of Unfinished Monuments”: The Ruins-in-Reverse of Nineteenth-Century America

Abstract

By focusing on the design and reception of successfully completed monuments, historians have overlooked the presence in nineteenth-century America of monuments that were left unfinished for decades, or even aborted altogether. This article recovers numerous such monuments, and shows how contemporaries seized on them not merely for their aesthetic value as homegrown ruins to be visited and sketched, but also for their rhetorical value as expressions of unfinished political and social struggles. In refashioning these incipient historical memorials as ironic anti-monuments to contemporary problems, diverse groups – radical workingmen and conservative Whigs, female activists and chauvinist newspapermen, patriotic Americans and critical Englishmen, proslavery southerners and abolitionist northerners – elaborated a broader discourse of unfinishedness. The fragments of these monuments could even figure the nation itself as a work-in-progress, contrary to current arguments about the construction of national identity through notions of organic wholeness. The article also questions scholars' assumption that monuments inevitably promote a culture of forgetting by projecting images of consensus and closure. In turning to the reception of monuments during their often-lengthy construction, we can perceive their more complex relationship to dominant ideologies and narratives of the nation-state.     

Social integration at a frontier and the creation of Mississippian social identity in southwestern Virginia

ABSTRACT

Frontier areas are poor in labor but rich in land. To be successful, frontiers must attract people and socially integrate them using both low- and high-level social integrative mechanisms, which can range from basic work groups to elaborate feasts. Craft production can be a useful means of accomplishing low and high levels of social integration because it can be done as part of a work group but for special purposes, such as exchange. In the process of social integration, social identity specific to the types of crafts produced and their uses emerges. This paper examines a Mississippian frontier site, Carter Robinson, and discusses evidence for the production and use of ceramics and shell beads as integrative mechanisms at the Southern Appalachian Mississippian frontier area. Through the use of these types of mechanisms I argue that both a communal social identity and an identity of social inequality were created at Carter Robinson which resulted in the production and reproduction of Mississippian identity.     

Are Debates about “Morality Policy” Really about Morality? Framing Opposition to Gay and Lesbian Rights

A growing number of studies identify “morality policy” as a distinct category of public policy and have tested several related hypotheses. This article reexamines morality policy as a conceptual category and an empirical phenomenon. As others have pointed out, we should distinguish morality policy from other policies by how political actors frame issues rather than by its substantive content. In the first part of the article, I argue that we should view morality “policy” as one of two broad strategies for framing issues, rather than try to fit it into existing policy typologies. Next, I move beyond viewing morality policy as a single, broad category by identifying several distinct subtypes of morality frames. In the second part of the article, I challenge a basic assumption of the morality policy paradigm—that advocates frame morality policy issues by engaging in moralistic discourse that reflects their basic beliefs and values. Gay rights issues are a strong test of this claim because the literature cites them as typical examples of morality policy, and gay rights opponents would seem especially likely to engage in “morality talk” in framing these issues. Very few studies of morality policy actually observe framing behavior and what it reveals about the political strategy of each side. Congressional and state‐level data reveal that opponents usually do not frame gay rights issues in terms of the morality of homosexuality or religious injunctions against it, even in most states where we would expect to find it. Instead, they emphasize frames that focus on alleged negative social consequences from gay rights and procedural arguments about who should make policy and how it should be made. Although many opponents of gay rights disapprove of homosexuality on moral and religious grounds, their framing behavior reflects more complex strategic considerations. I speculate that opponents deemphasize morality talk because it is politically disadvantageous compared with other kinds of frames, and because of greater acceptance of gays in society. In reducing gay rights debates to moral and religious judgments, the morality policy perspective obscures the complexity of advocates' framing strategies and ignores many of their most important arguments.     

BOOM AND BUST: THE EFFECTS OF HOUSE PRICE INFLATION ON HOMEOWNERSHIP PATTERNS IN MONTREAL, TORONTO, AND VANCOUVER

it is widely supposed that urban house price inflation has recently put ownership beyond the reach of many potential home buyers. In fact, between 1974 and 1982 this was not uniformly the case in Canada's three largest cities. Homeownership rates declined in Vancouver, held steady in Toronto, and increased in Montreal. In Montreal all social classes shared in an ownership boom. In Toronto, the middle class fared well, blue-collar workers rather poorly. In Vancouver, blue-collar workers held their own, but the middle class lost ground. Everywhere the relative position of the self-employed declined. The geographical impact of house price inflation has been variable while the social and political implications merit study. There is a need for synthetic studies of specific cities.     

Cultural effects of authenticity: contested heritage practices in China

In this study, I analyse how the Chinese Government imposes the concept of authenticity on local heritage practices in the process of heritage nomination, conservation and management. Rather than discussing authenticity as an objective criterion, I approach authentication as a social process in the heritage discourse that impacts on local cultural practice. Through illustrating two cases in China, I propose three cultural effects of authentication on local heritage practices, namely spatial separation, emotional banishment and value shifting. Moreover, the heritage practices in China have created space for dynamic negotiations between local and global value systems. When the concept of authenticity is imposed on local heritage practices by heritage agencies, local communities are not passive recipients; rather, they consume, contest and negotiate the concept of authenticity in various ways.     

DISPLAY, DISCLOSURE AND CONCEALMENT: THE ORGANIZATION OF RAW MATERIALS IN THE CHAMBERED TOMBS OF BOHUSLÄN

Summary.   The Neolithic chambered tombs of Bohuslän on the west coast of Sweden were built out of locally occurring raw materials. These exhibit a wide variety of colours, textures and mineral inclusions, and all were used to contrive a series of striking visual effects. Certain of these would have been apparent to the casual observer but others would only have been apparent to someone inside the passage or the burial chamber. There is no evidence that the materials were organized according to a single scheme. Rather, they permitted a series of improvisations, so that no two monuments were exactly alike. The effects that they created are compared with those found in megalithic art where the design elements were painted or carved, but in Bohuslän all the designs were created using the natural properties of the rock.     

‘Let’s find out’: the historian laureate and participatory heritage discovery

ABSTRACT

Developing modes of engagement in the construction of public heritage knowledge emphasize participatory media and active collaboration with citizens. The City of Edmonton created the first historian laureate position in Canada in 2010, and related programs are still rare. This article considers the interaction of narrative content with social and technological contexts of production, viewing the role of the historian laureate as amateur historian and professional storyteller. The historian laureate operates primarily in accessible contexts of leisure, mediated in part through digital technologies, and can respond relatively directly to community interests as a heritage coordinator rather than expert. Rather than representing oppositional or disruptive power to official heritage discourses, the project enables the production of ‘small heritages’ through a series of story episodes. These stories focus on events, people, places and artifacts that typically fall outside the meta-narratives and monuments of a city’s heritage landscape. The historian laureate, embodying or articulating local experience in ways amenable to leisure activity, demonstrates capacities to produce largely indeterminate, diverse and porous ideas of place and histories as part of a bottom-up social generation of knowledge.     

Remembering and Forgetting: The Relationship Between Memory and the Abandonment of Graves in Nineteenth- and Twentieth-Century Greek Cemeteries

This paper examines the concept of commemoration as an expression of social memory and its relationship to time and space as manifested through the mortuary evidence from Modern Greek cemeteries. Of particular interest is the act of commemoration itself: who remembers whom and the length of time that this type of memory endures. Based on evidence collected from a number of different cemeteries in northern Kythera and the eastern Corinthia, I argue that memory at the nuclear family level determines the length of time a grave is remembered as a physical location. Once this memory ceases to exist, the grave gradually enters a process of neglect, which ultimately leads to its abandonment. Some abandoned graves are recycled for use by other families who, in the absence of any recollection or memory of the grave, remove and destroy the old monuments (if they exist) and the remains of the previous occupants. Particular burial spaces are, thus, reclaimed by new groups.     

Anti‐cosmopolitan liberalism: Isaiah Berlin,Jacob Talmon and the dilemma of national identity

ABSTRACT. The debate between contemporary cosmopolitans and advocates of nationalism is hardly new. Nevertheless, much of it is based on the erroneous assumption that cosmopolitanism should be seen as an outgrowth of liberalism, and that both should be considered as the complete conceptual opposites of nationalism. In this article I focus on two of the post‐war Jewish anglophile intellectuals who took part in this debate during the Cold War years: the Oxonian liberal philosopher Sir Isaiah Berlin (1909–97) and the Israeli historian Jacob L. Talmon (1916–80). I use their examples to argue that the dividing line between cosmopolitans and advocates of nationalism should not be regarded as signifying the distinction between liberals and anti‐liberals; in fact, this debate also took place within the camp of the liberal thinkers themselves. I divide my discussion into three parts. Firstly, I examine Berlin's and Talmon's positions within the post‐war anti‐totalitarian discourse, which came to be known as ‘liberalism of fear’. Secondly, I show how a sense of Jewish identity, combined with deep Zionist convictions, induced both thinkers to divorce anti‐nationalist cosmopolitanism – which they regarded as a hollow, illusionary ideal associated with impossible assimilationist yearnings – from the liberal idea. I conclude by suggesting that, although neither man had ever developed a systematic theoretical framework to deal with the complex interactions between ethno‐nationalism, liberal individualism and multiculturalism, Berlin's vision of pluralism provides the foundations for building such a theory, in which liberalism and nationalism become complementary rather than conflicting notions.     

A Critical Reappraisal of Eustathios Makrembolites’ Hysmine and Hysminias

Abstract

Despite the massive amount of scholarly literature on Iconoclasm and its aftermath, there are really only two major publications that deal specifically and synthetically with ninth-century art. One of these is André Grabar's magisterial L'iconoclasme byzantin, a chronological analysis of monuments and texts; the other is Robin Cormack's short but insightful essay in Iconoclasm, the collection of papers originally presented at Birmingham in 1975, which asks ‘whether the discussion of religious images stimulated by Iconoclasm changed the nature of Byzantine Art’. My aim is rather different. Rather than presenting an encyclopedic overview, this article attempts to crawl into the fabric of Byzantine culture: to see and understand Byzantine art of the ninth century as the Byzantines saw and understood it. It follows that the material presented has not been segregated into the familiar (and often useful) categories of style, iconography, and context, for, to the Byzantines, the three were neither exclusive nor separable. For similar reasons, I have deemphasized any linear progression that might imposed with art historical hindsight on the distant past, and have thereby underplayed the flashes of innovation, novelty and erudition that such detachment allows. These sparks are probably more visible (and certainly more appealing) to twentieth-century art historians than they were to the ninth-century Byzantines, for whom, as we shall see, the power of tradition militated against individual creativity, and artists on the whole remained anonymous artisans. In my attempt to look at Byzantine art from the inside rather than from the outside I have, in other words, concentrated on the fluid interface between objects, and the shifting dialogue between objects and context. This is because what interests me here is how Byzantine ideas about art (their theories), Byzantine perception (how the Byzantines saw), and the artifacts themselves (the practice) come together in the ninth century: how art, that preeminent social construct, worked in the years after Iconoclasm.     

Commoner Power: A Case Study from the Classic Period Collapse on the Oaxaca Coast

This article argues that the agency of commoners has not been adequately theorized in archaeological studies of the political dynamics of complex societies. Recent developments in social theory emphasize that political relations are produced through social negotiations involving commoners as well as elites. This paper considers the role of commoners in the Classic period collapse in the lower Río Verde Valley, Oaxaca, Mexico. Regional survey and excavation data demonstrate that the Classic-to-Postclassic transition was marked by dramatic changes in settlement patterns and sociopolitical organization, including the decline of the Late Classic regional center of Río Viejo. The research indicates that rather than passively reacting to the sociopolitical developments of the Classic-to-Postclassic transition, commoners actively rejected many of the ruling institutions and symbols that were central to the dominant ideology of the Late Classic state. Early Postclassic people reused and reinterpreted the sacred spaces and objects of the Río Viejo state such as carved stone monuments and public buildings. The evidence from the lower Verde is examined in the context of an emerging theoretical perspective in archaeology that considers commoner power. We argue that commoners contribute to the social negotiation of dominant discourses through three overlapping forms of social interaction: engagement, avoidance, and resistance.     

PROVENANCE OF THE SANDSTONE USED IN THE CONSTRUCTION OF THE KHMER MONUMENTS IN THAILAND

We investigated the sandstone used in the construction of the Khmer monuments situated upon and around the Khorat Plateau in north‐east Thailand in order to clarify the provenance. The sandstones of the 22 investigated Khmer monuments can be classified into three groups. The sandstone of Group 1 is lithic and is derived mainly from the Khok Kruat Formation. This group includes the sandstone used at Phimai, Phnom Wan, Muang Khaek etc. The sandstone of Group 2 is siliceous and can be subdivided into three further groups. The sandstone of Group 2 is considered to have been derived from the Phu Phan, Phra Wihan or Sao Khua Formations. The sandstone used at Muang Tam, Phnom Rung, Sdok Kok Thom, Preah Vihear (Khao Phra Wihan), Narai Jaeng Waeng etc. belongs to Group 2. The sandstone of Group 3 is feldspathic and is correlated with the grey to yellowish‐brown sandstone that is commonly used in the Angkor monuments in Cambodia. This sandstone is used at Wat Phu and Hong Nang Sida in Laos. The above results reveal that the choice of sandstone used for the Khmer monuments, including the Angkor monuments, was dictated by the surrounding geology.     

Mongolian Deer Stones,European Menhirs,and Canadian Arctic Inuksuit: Collective Memory and the Function of Northern Monument Traditions

Northern peoples and those living in the Arctic and environments with broad vistas created cultural landscapes with distinctive monument traditions that supported their cultural and political systems. This paper explores three societies in different geographic regions and time periods during the past 10,000 years that used stone monuments to humanize their landscapes and invoke or honor gods or spirits, mythological ancestors, or deceased leaders. Canadian and Greenland Inuit and their predecessors of the past thousand years marked their lands with abstract human figures known as Inuksuit; Neolithic and Bronze Age Europeans built megaliths, henges, and passage graves; and Mongolian Bronze Age nomadic pastoralists populated the central Asian steppe with burial mounds (khirigsuurs) and anthropomorphic deer stone monuments. Each tradition contributed in different ways to shape and perpetuate the society’s values by invoking spirits, ancestors, or heroic leaders. The enduring presence of these creations reinforced cultural or ethnic identity through ritual, group ceremonialism, landscape values, communal enterprise and labor, and collective memory. This paper identifies commonalities and differences between these traditions and how they functioned. We also see how successive societies perpetuate, change, reinterpret, or invent new uses and meanings for ancient monuments and their landscape settings to create new ethnicities and histories for their own times.