Composite hunting technologies from the Terminal Pleistocene and Early Holocene,Niah Cave,Borneo

Renewed archaeological investigation of the West Mouth of Niah Cave, Borneo has demonstrated that even within lowland equatorial environments depositional conditions do exist where organic remains of late glacial and early post-glacial age can be preserved. Excavations by the Niah Cave Research Project (NCP) (2000–2003) towards the rear of the archaeological reserve produced several bone points and worked stingray spines, which exhibit evidence of hafting mastic and fibrous binding still adhering to their shafts. The position of both gives strong indication of how these cartilaginous points were hafted and gives insight into their potential function. These artefacts were recovered from secure and ¹⁴C dated stratigraphic horizons. The results of this study have implications for our understanding the function of the Terminal Pleistocene and Early Holocene bone tools recovered from other regions of Island Southeast Asia. They demonstrate that by the end the Pleistocene rainforest foragers in Borneo were producing composite technologies that probably included fishing leisters and potentially the bow and arrow.     

Towards an Archaeology of Pain? Assessing the Evidence from Later Prehistoric Bog Bodies

This paper highlights the potential for what could be termed an ‘archaeology of pain’, reflecting on the potential significance and role of the infliction, suffering, endurance and observation of pain by individuals in the past. It presents a case study of ‘bog bodies’, human remains recovered from wetland which, due to the anoxic, waterlogged conditions, preserves human flesh and associated evidence, including injuries and cause of death. The central argument is that evidence from pathological investigations of certain later prehistoric bodies provides hitherto neglected information concerning the embodied experience of pain, in particular its duration and intensity, which may be central to the interpretation of these events. This understanding can be framed not only in terms of the experience of pain by the victims, but also in the potential perception of pain and suffering by those inflicting these and potentially by any observers of the final moments of these individuals.     

New experimental data on the distance of sling projectiles

The range of stones cast by slings used in the past is debated. In the Central Andes, slings are asserted to be important weapons of prehispanic war, and have been recovered archaeologically. Rolled river cobbles and stones presumed to be slingstones found at fortified hilltop archaeological sites are presented as evidence that slings were used at these fortifications. Yet sling use has not been adequately tested at hillforts. Experiments conducted in Europe by a novice slinger have attempted to illuminate the range of sling cast stones at ancient hillforts. Data acquired from native slingers is necessary to more accurately assess distances achieved by projectiles launched by slings. We present data from sling experiments carried out in Puno, Perú among Quechua-speaking herders who are experienced slingers. The results demonstrate that a prior model of the maximum theoretical distance of sling cast stones underestimates their range. Results also show significant differences in the use of slings by men and women, and by different age groups. These new data permit a better approximation of warfare that has bearing on our interpretation of fortified sites.     

INTENTION AND IRONY: THE MISSED ENCOUNTER BETWEEN HAYDEN WHITE AND QUENTIN SKINNER

No contemporary intellectual historian has produced more influential reflections on the historian's craft than Hayden White and Quentin Skinner, yet their legacy has never been meaningfully compared. Doing so reveals a surprising complementarity in their approach, at least to the extent that Skinner's stress on recovering the intentionality of authors fits well with White's observation that irony is the dominant rhetorical mode of historical narrative in our day. Irony itself, to be sure, has to be divided broadly speaking into its dramatic or Socratic variants and the unstable and paradoxical alternative defended by poststructuralist critics. The latter produced in White an anxiety about the anarchistic implications of an allegedly inherent undecidability in historical interpretation and narration, which threatened to conflate history entirely with fiction. By recovering the necessary role of intentionality as a prerequisite for a more moderate version of Socratic and dramatic irony—in which hindsight provides some purchase on a truth denied actors at the time history is made—it is possible to rescue an ironic attitude that can register the frequency of unintended consequences without surrendering to the conclusion that no explanation or interpretation is superior to another. Against yet a third alternative, which tries to reconstruct the past rationally as a prelude to the present, acknowledging the ironic undermining of intentions avoids giving all the power to the contemporary historian and restores a dialogic balance between actors in the past and their present‐day interpreters.     

New evidence for the establishment and management of the European fallow deer (Dama dama dama) in Roman Britain

The semi-domestic status of the European fallow deer (Dama dama dama) renders its ancient biogeography a reflection of human activity with the potential to provide important insights into the movement, trade patterns and ideology of past societies. Given this potential, fallow deer have received surprisingly little attention from scientists within the fields of archaeology, biology and zoology. Here we present new AMS radiocarbon dates, stable carbon and nitrogen isotope data and genetic evidence (the first ancient DNA sequences for the species) resulting from the analysis of a set of remains recovered from the Roman settlement at Monkton on the Isle of Thanet, Kent, UK. By viewing our results against the very limited available comparative data, this paper provides new information for the establishment and management of fallow deer in Britain. We argue that much more could be achieved with even a slight increase in sample sizes and a plea is made for greater research into this culturally significant species.     

ORGANIC RESIDUE ANALYSIS IN ARCHAEOLOGY: THE ARCHAEOLOGICAL BIOMARKER REVOLUTION*

Organic residue analysis utilizes analytical organic chemical techniques to identify the nature and origins of organic remains that cannot be characterized using traditional techniques of archaeological investigation (because they are either amorphous or invisible). The field is founded upon the principle that the biomolecular, or biochemical, components of organic materials associated with human activity survive in a wide variety of locations and deposits at archaeological sites. The archaeological information contained in organic residues is represented by the biomolecular components of the natural products that contribute to the formation of a given residue. By applying appropriate separation (chromatographic) and identification (mass spectrometric) techniques, the preserved, and altered, biomolecular components of such residues can be revealed. Once identified, the Archaeological Biomarker Concept can be applied, wherein the structure and even isotopic composition(s) of a given biomolecule or suite of biomolecules (the ‘chemical fingerprint’) can be related to the compositions of organisms exploited by humans in the past. As the organic residue field emerges from its pre‐paradigmatic phase, and the organic residue revolution gathers pace, the way is open for challenging many long‐held archaeological hypotheses and offering new perspectives on the study of human activity in the past.     

Italian Jews from Emancipation to the Racial Laws,by Cristina M. Bettin

The recent argument that the notion of ‘transition’ should be set aside in attempting to explain the trajectory of Italian politics in the past two decades is to be welcomed, but does not go far enough in explaining why we, as Italianists, got our case wrong and how exactly we might get our case right today. The transitional ‘myth’ was born and maintained despite growing evidence of its inherently problematic nature, in both conceptual and empirical terms. The concept of ‘transition’ needs more serious conceptual treatment and empirical application, but even with this work it is unlikely to be concluded that Italy is in transition. Freeing Italy and Italianists from this conventional wisdom, while, at the same time, not abandoning the idea that something exceptional happened to Italian politics in the early 1990s will help enrich the debate on the nature of the political change that Italy has experienced in the past 17 years.     

Contemporary Archaeology in Transit: The Artifacts of a 1991 Van

This article uses an assemblage of recently abandoned material culture as a medium for exploring the world in which we all live. First it is suggested that if we are to study contemporary material culture, then our methodology must be collaborative, multivocal, and innovative. Next, an assemblage of materials recovered from a 1991 Ford Transit van, used by archaeologists in the field for 8 years, is investigated as a case study. The vehicle is epistemologically dismantled, and it is demonstrated that the car part should be treated as a diagnostic artifact. A close investigation of the recovered small finds uncovers explicit information about how the van was used and by whom. As with all people in every era, archaeologists too, leave material evidence of their passing. This evidence can be subversive and brings up questions about how archaeology is practiced today. Additionally, it is found that limitations to contemporary material culture also arise and esoteric knowledge can sometimes trump archaeological inquiry.     

PAINTINGS, PRESSES AND PERFUME PRODUCTION AT POMPEII

Summary. An unusual type of olive press, operated by wedges being driven into an upright frame, is known from four paintings found at Pompeii and Herculaneum. The technological and socio-economic evidence contained in these depictions is presented in detail, together with supporting literary and archaeological information. It is established that the wedge press was essentially a specialised machine employed in the production of very high quality olive oil by or for the perfume industry (for which Campania was famed). The choice of the scene as decoration for wealthy houses indicates a connection between the urban elite and the various activities which comprised perfume manufacture. Furthermore, a number of finds of press beds from Pompeii which have in the past been identified (and reconstructed) as the remains of screw presses, can now be reinterpreted as wedge presses serving the town's perfume industry. The combination of the various categories of evidence (pictorial, literary, archaeological) creates a window on an area of Pompeian economic life which has hitherto been little appreciated.     

Phosphatic mineralization of seeds from archaeological sites

Recent investigations of botanical material from archaeological sites have provided seeds and plant remains exhibiting a crystalline or semi-crystalline appearance. X-ray diffraction and partial chemical analysis have revealed that the particular plant materials had been replaced by calcium phosphate. Using systematic sampling and retrieval techniques a significant body of data has been accumulated. Most mineralized botanical evidence has been recovered from faecal deposits, in particular cess pits and garderobes, and has provided an important source of information about aspects of diet of past populations.     

Toward an Archaeology of the Future

Archaeologists have largely embraced the idea that our discipline is political; that from its inception it has been intimately linked to capitalism and implicated with nationalist, colonialist, imperialist, sexist and racist agendas. Archaeologists have always validated our existence by the social relevance of our work, often with varying success. We believe that the best method may be to study history backward: to begin with the present result and look to the past to consider its preconditions. Bringing these understandings forward again allows us to project this potential into the future and examine the present complete with its ties to the past. This dialectical connection of past, present and future provides an important perspective on the long-term historical study of the social relations of capitalism. In this paper, we provide the larger theoretical context to elucidate these issues that form the foundation for this issue.     

5. INDIA,ITIHASA, AND INTER‐HISTORIOGRAPHICAL DISCOURSE

An effective and enriching discourse on comparative historiography invests itself in understanding the distinctness and identity that have created various civilizations. Very often, infected by bias, ideology, and cultural one‐upmanship, we encounter a presumptuous‐ness that is redolent of impatience with the cultural other and of an ingrained refusal to acknowledge what one's own history and culture fail to provide. This “failure” need not be the inspiration to subsume the other within one's own understanding of the world and history and, thereby, neuter the possibilities of knowledge‐sharing and cultural interface. It is a realization of the “lack” that provokes and generates encounters among civilizations. It should goad us to move away from what we have universalized and, hence, normalized into an axis of dialogue and mutuality. What Indians would claim as itihasa need not be rudely frowned upon because it does not chime perfectly with what the West or the chinese know as history. accepting the truth that our ways of understanding the past, the sense of the past, and historical sense‐generation vary with different cultures and civilizations will enable us to consider itihasa from a perspective different from the Hegelian modes of doing history and hence preclude its subsumption under the totalitarian rubric of world history. How have Indians “done” their history differently? What distinctiveness have they been able to weave into their discourses and understanding of the past? Does the fact of their proceeding differently from how the West or the Chinese conceptualize history delegitimize and render inferior the subcontinental consciousness of “encounters with past” and its ways of being “moved by the past”? This article expatiates on the distinctiveness of itihasa and argues in favor of relocating its epistemological and ideological persuasions within a comparative historiographical discourse.     

Direct evidence of the use of beehive products in pre-Roman Sardinia

Written sources and iconographic evidence suggest that honey and beehive products, used in culinary, medicinal, and technological functions since pre-Neolithic times, were likely known and used in Phoenician and Punic Sardinia. The role of these resources is nonetheless poorly understood because no direct evidence survives on a macroscopic level. Significant advances in the knowledge about beeswax and beehive products processing in the past have been offered in recent decades by organic residue analyses (ORA), an approach that enables the characterisation of surviving chemical compounds or suites of compounds that provide information relating to human activity in the past. The relatively recalcitrant nature of lipid compounds comprising beeswax means that this commodity is among the products that can be unambiguously identified through ORA. Here we present and discuss the results of analyses undertaken on 368 pottery sherds from Phoenician and Punic Sardinia (eighth to third century BCE). These analyses offer direct evidence for the presence of beehive products on the island, suggesting the use of honey for culinary purposes in pots, and possibly connecting one specific vessel category with beeswax decanting during beekeeping and honey production processes. Our results also now clearly illustrate the widespread use of beehive products in pre-Roman Sardinia.     

Being Ritual in Mesolithic Britain and Ireland: Identifying Ritual Behaviour Within an Ephemeral Material Record

Acceptance of ritual as a valid interpretation of Mesolithic behaviour has slowly emerged over the past decade; the ‘silly season’ heralded by Mellars (Antiquity 83:502–517, 2009) has not materialised, though in Ireland and Britain difficulties persist in defining what might constitute ‘ritual’ away from the graveside. New discoveries from both the development-led and academic sectors enable Mesolithic archaeologists to better establish which elements of the archaeological record can be interpreted as ritual. This paper seeks to identify further strands of ritual behaviour, incorporating evidence from sites without organic remains. We consider the evidence for ritual at the site and feature scales, and in the special treatment of objects—an often overlooked body of data in understanding ritual. Thus the material signature of ritual will be questioned, and ways in which Mesolithic ritual can be rehabilitated and expanded will be explored.     

Living Mesolithic Time: Narratives,Chronologies and Organic Material Culture

British and Irish Mesolithic studies have long been characterized by a reliance on broad-scale lithic typologies, both to provide chronologies, and in discussion of ‘cultural’ groups. More recently, traditional narrative structures—period definitions of ‘Early’ and ‘Late’, or culture typologies—have been complemented by a host of other evidence. This has included new studies of site stratigraphy, evidence for seasonality, and material culture chaîne opératoire chronologies, which place a greater emphasis on both temporal precision and the lived experiences of Mesolithic peoples. This paper will consider how the study of organic artefacts forces these narrative scales into acute focus, and presents an opportunity to explore the challenges in synthesizing different forms of data. We discuss how the evidence from sites in Ireland and Britain allows for new approaches, and highlight some of the challenges that this evidence presents, not least the perennial issue of moving from site-specific data to broader narratives. While the nature of earlier prehistoric evidence makes this an especially obvious issue for Mesolithic studies, it is one which generally besets archaeology. We suggest that in order to move beyond this in earlier prehistoric studies specifically, we need to make better use of all evidence sources, however seemingly prosaic, including antiquarian collections in museums, and chance and casual finds. Only by including the raft of available data, and recognizing its utility beyond the sum of individual apparently uninspiring parts, can we begin to move from generalizing narratives to more nuanced archaeological understandings of past material worlds.     

A NEW METHOD FOR EXTRACTION,ISOLATION AND TRANSESTERIFICATION OF FREE FATTY ACIDS FROM ARCHAEOLOGICAL POTTERY

This paper presents evidence for increased recovery of organic residues from archaeological pottery through use of a microwave‐assisted liquid chromatography protocol. C_16:0 and C_18:0 saturated fatty acids were obtained from archaeological potsherds recovered from nine Neolithic settlements in the Middle East dating between 4700 and 7300 cal bc , including materials that had not produced evidence for the survival of any lipid species through use of ‘conventional’ solvent extraction techniques. Compound‐specific isotopic analyses of C_16:0 and C_18:0 fatty acids in potsherd extracts subsequently revealed δ¹³C/δ¹²C compositions consistent with modern subcutaneous fats of wild boar and goats pastured on lands adjacent to the Jordan Valley, and residues from a modern pottery vessel used in the manufacturing of butter, cheese and yogurt in central Turkey. These results are presented as an illustration of capabilities of the microwave‐assisted recovery protocol. The reclamation of saturated and unsaturated fatty acids from archaeological pottery fragments recovered from a number of the earliest ceramic horizons in the Middle East is herewith reported, and the extraction methods and instrumental analytical techniques are described.     

UNCERTAINTY AND THE HISTORY OF IDEAS

Intellectual historians often make empirical claims, but can never know for certain if these claims are right. Uncertainty is thus inevitable for intellectual historians. But accepting uncertainty is not enough: we should also act on it, by trying to reduce and report it. We can reduce uncertainty by amassing valid data from different sources to weigh the strengths and weaknesses of competing explanations, rather than trying to “prove” an empirical claim by looking for evidence that fits it. Then we should report our degree of certainty in our claims. When we answer empirical questions in intellectual history, we are not telling our readers what happened: we are telling them how strong we think our evidence is—a crucial shift of emphasis. For intellectual historians, then, uncertainty is subjective, as discussed by Keynes and Collingwood; the paper thus explores three differences between subjective and objective uncertainty. Having outlined the theoretical basis of uncertainty, the paper then offers examples from actual research: Noel Malcolm's work shows how to reduce and report uncertainty about composition, and David Wootton's work shows how to reduce and report uncertainty about beliefs.     

Spirit knows: materiality,memory and the recovery of Spiritualist places and practices in Stoke-on-Trent

Abstract

Much has been written about constructing memories of place, yet few speak of the difficulties in dealing with lost, partial and fragmented histories of place. We argue that behind the idea of ‘memory of place’ is an assumption that these memories are recoverable and can build a sense of place. Our research has led us to assume the opposite: not just that the fragments of history cannot build a complete memory of place, but that this understanding of memory and place is itself skewed by its reliance on materiality. This paper stems from a project that explores the place of spirituality in everyday life through insights from Spiritualist churches and their congregations. Whilst evidence of Spiritualist locations can be partially obtained through documentary records, a key challenge has been in understanding practices in the context of Spiritualism’s disassociation with materiality and the centrality of Spirit. The paper concludes that retracing Spiritualism’s past, and capturing its contemporary spiritual practices, uncovers a ‘memory of place’ that is not only in constant transience, but that can only be known through Spirit.     

MEMORY,MEMORIALS, AND COMMEMORATION1

According to a popular view, the past is present here and now. This is presentism combined with endurantism: the past continuously persists through time to the present. By contrast, I argue that memories, memorials, and histories are of entities discontinuous with present experiences, and that the continuity between past and present in them is a construct. Memories, memorials, and histories are semantic means for dealing with the past. My presupposition that past and present are different is supported by grammar: as verbal tenses show, the past is not present here and now, for otherwise it would not be past. A failure to note this difference is a lack of chronesthesia, a sense of time specific to human beings. I argue that presentism fails to account for the temporal structures of memory and the changes in perspective as we switch from the present to a past situation. My account is perdurantist in the sense that it allows for temporal parts of things such as memorials or tombstones, as well as events such as wars or commemorations. But my main goal is to outline a semantic approach to the past: the tie between past and present actions and events is the semantic ground–consequence relation: a past event is the antecedent grounding a present situation, explaining why it is the case. In addition, I show how we refer to the past by means of two rhetorical figures of speech: synecdoche, using the (emblematic‐) part‐whole relation for relating the past to the present by transposing its sense; and anaphor, which has a deictic function—it points back toward the past. In references to the past, the deictic field is a scene visualized by the speaker and addressees: the deictic field is transposed from a perceptual to an imaginary space.     

NOTES ON CAMPS,OR, COUNTERFACTUAL FÜHRERS AND THE STRUCTURE OF THE JOKE

In this review essay I explore the dynamics of “normalization” in historical and fictional depictions of the National Socialist past, examining both the “organic” normalization of catastrophic events through the passage of time, and efforts to normalize the Nazi past through aesthetics. Focusing on Gavriel Rosenfeld's Hi, Hitler: How the Nazi Past is Being Normalized in Contemporary Culture, I argue against many dimensions of Rosenfeld's account of normalization, particularly his claim that aesthetic normalization can undermine our moral judgments regarding the Holocaust. Drawing on Sigmund Freud on jokes, and Susan Sontag on Camp aesthetics, I argue that every effort to normalize the Holocaust, especially ones that work through humor and jokes (a major topic of Rosenfeld's book), actually maintain the Holocaust's status as a series of historical events resistant to “normalization.” If “normalization” is a process through which extraordinary, or morally charged, historical events lose their moral charge, then aesthetic efforts to normalize the Holocaust actually reinscribe the special moral status that Rosenfeld believes they erase.