Rigging the Pepper Wreck. Part 2—Sails.

Discovered in 1993 at the mouth of the Tagus River, the SJB2 shipwreck—or Pepper Wreck—was tentatively identified as the Portuguese Indiaman Nossa Senhora dos Mártires , lost there on its return voyage from Cochin, in India, on 15 September 1606. Its archaeological excavation led to a tentative reconstruction of the hull, based in contemporary texts on shipbuilding. Further analysis of these texts allowed us to propose a reconstruction of the rigging.
© 2008 The Author     

The Fabulous Tales of the Common People,Part 2: Encountering Hadrian's Wall

Abstract

In 2003, the Hadrian's Wall National Trail was opened, providing a 135 km (84 mile) public footpath along the length of the Roman frontier from Wallsend to Bowness-on-Solway. Each year, thousands of visitors walk the Trail from end-to-end and many more make day trips to visit specific locations within the wider World Heritage Site. In the second of two related papers (see Witcher, 2010), consideration turns from professional and popular visual representations of Hadrian's Wall to the ways in which visitors physically experience the monument and its landscape. The paper explores how embodied and sensory encounters produce and reproduce understandings which are charged with cultural and political meaning. Specifically, the elision of visitors and Roman soldiers through a process of embodied empathy/sympathy is outlined. It is argued that the way in which Western society assumes familiarity with an ancestral Roman Empire actively reduces the interrogative potential of encounters with the monument and limits visitors' ability to reflect on the significance of the Wall. The paper goes on to consider alternative modes of visual and physical engagement, drawing inspiration from virtual communities including geocachers who have used Information Technology such as Global Positioning Systems and Web 2.0 functionality to develop innovative modes of representation and encounter.     

Reconstructing Kilmainham: the topography and architecture of the chief priory of the Knights Hospitaller in Ireland,c.1170–1349

ABSTRACT

For almost 400 years the Knights of St John of Jerusalem – the Knights Hospitaller – maintained a priory in Kilmainham, Co. Dublin, as their principal residence in Ireland. Nothing survives of it above ground. The priory's early history and topography are mainly shrouded in mystery, but a fourteenth-century registrum illuminates the workings of its community and the character of its members, and provides valuable evidence relating to the appearance of its architecture and layout when it was at the peak of its prosperity. Yet the registrum has never been subjected to detailed scrutiny. Recent research on the Hospitallers in Ireland on the one hand, and on the organisation of domestic space in medieval contexts in Ireland on the other, has prompted this comprehensive appraisal of the evidence in Kilmainham's registrum.     

«Non urbe, non vico, non castris»: territorial control and the colonization and urbanization of Wales and Ireland under Anglo-Norman lordship

By playing on the Classical belief that urbanity is a sign of civility, urbanism has often been used by Europeans to characterize the «other» as uncivilized. In the twelfth century, contemporary chroniclers in England made much use of the myth that Wales and Ireland were unurbanized and therefore uncivilized. This conviction provided, in their view, a justification for colonizing lands in Wales and Ireland, at the western edge of the Anglo-Norman kingdom. Throughout the twelfth and thirteenth centuries, the process of this colonization was intimately linked with urbanization. This paper examines the spatial dimensions of this process and proposes two views of how urbanization facilitated colonization. First, English domination was extended geographically by the use of particular Anglo-Norman urban laws, and by the foundation of chartered towns. These laws spread English legal practices into Wales and Ireland, reinforcing the myth that these areas lacked urbanity before colonization, whilst at the same time placing them under the watchful eye of Anglo-Norman lordship. Secondly, in the creation of chartered «new» towns, Anglo-Norman lords used exclusionary devices to structure the internal spaces of towns, separating English townspeople from Welsh and Irish and in the process marking them as «outsiders» in a «colonial» society.     

Killer Khilats,Part 2: Imperial Collecting of Poison Dress Legends in India

This article presents the English language collecting histories of seven legends of death by Poison Dress that were recorded in early modern India (set out in ''Killer Khilats, Part 1''). The tales express fears of contamination, either symbolic or real, aroused by the ancient Persian-influenced customs of presenting robes of honour ( khilats ). Rajputs, Mughals, British, and other groups in India participated in the development of tales of deadly clothing from 1600 to the early twentieth century. The tales and their variants share motifs and themes with Poison Dress legends in the Bible, Greek myth, Arthurian legends, and modern American versions, but all seven tales display distinctively Indian characteristics. The historical settings and the contexts of collection demonstrate the cultural assumptions of the various groups who performed poison khilat legends in India.