The Yenikapı 12 Shipwreck,a 9th‐Century Merchantman from the Theodosian Harbour in Istanbul,Turkey: construction and reconstruction

Shipwreck Yenikap? 12 was discovered in Yenikap?, Istanbul, Turkey in 2007 during rescue excavations carried out by Istanbul Archaeological Museums. The majority of the bottom of the shipwreck, found within the sediment‐filled Theodosian Harbour, is intact and part of the cargo was found in situ. According to the results of reconstruction studies, YK12 was a small merchantman working coastal waters, approximately 9.24m in length and 2.64m in breadth. The shipwreck is dated to the 9th century AD and was built with a mixed construction using the shell‐based method for the lower hull.     

The Hull of Yenikapı Shipwreck YK 11: a 7th‐century merchant vessel from Constantinople's Theodosian Harbour

YK 11, a small, heavily repaired merchantman, was one of 37 Byzantine shipwrecks excavated at Yenikap? in Istanbul, Turkey. This 7th‐century hull, abandoned in the harbour as a derelict, was studied by archaeologists from the Institute of Nautical Archaeology. Originally built with mortise‐and‐tenon edge joinery, the ship had undergone a series of significant repairs over its lifetime. Repairs included the replacement of planking as well as framing. Although the repaired vessel exhibits evidence of both shell‐first and skeleton‐first shipbuilding techniques, detailed study of the hull remains indicates that the ship was initially designed and built as a primarily shell‐based vessel.     

The Yenikapı Byzantine‐Era Shipwrecks,Istanbul, Turkey: a preliminary report and inventory of the 27 wrecks studied by Istanbul University

Salvage excavations conducted in the Yenikap? quarter of the historic peninsula of Istanbul by the Istanbul Archaeological Museums 2004–2013 have brought to light the Theodosian Harbour on the Sea of Marmara. In addition to thousands of archaeological artefacts, a total of 37 shipwrecks dating from the 5th to the 11th centuries AD were uncovered, constituting the biggest collection of medieval ships uncovered at a single excavation site. The present article deals with 27 wrecks in the charge of the team from Istanbul University's Department of Conservation of Marine Archaeological Objects, consisting of 23 merchantmen and four galleys. The wrecks are presented with their general characteristics. The preliminary evidence from the Yenikap? wrecks regarding the development from shell‐based to skeleton‐based philosophy is discussed, and various building phases presented.     

Eight Byzantine Shipwrecks from the Theodosian Harbour Excavations at Yenikapı in Istanbul,Turkey: an introduction

Excavations at Yenikap? in Istanbul, Turkey, related to the Marmaray Project, have unearthed remains of Constantinople's Theodosian Harbour, including 37 Byzantine shipwrecks of 5th‐ to 11th‐century date. Eight of these shipwrecks, six round ships and two of the first long ships, or galleys, to be excavated from the Byzantine period, were studied by archaeologists from the Institute of Nautical Archaeology. These well‐preserved shipwrecks are an important new source of information on the maritime commerce of Constantinople and the gradual shift from shell‐based to skeleton‐based shipbuilding in the Mediterranean during the second half of the first millennium AD.     

When megaprojects meet archaeology: a research framework and case study from Yenikapi,Istanbul

From 2004 to 2012, 37 well-preserved Byzantine shipwrecks were discovered during construction of two underground train stations at Yenikap?, Istanbul. Despite its complexity, archaeology is rarely studied through organisational and management lens. This paper investigates the Yenikap? rescue excavations using two innovative analytical frameworks for archaeology – the Heritage Chain and Structure Conduct Performance analysis – which highlight the crucial but too often overlooked role of practices (or emerging strategies) in public policy, helping identifying strengths and weaknesses of the project. In this sense, two elements of the system seem fundamental: its extreme centralisation and its ongoing process of decentralisation. The research, based on a phenomenon-driven approach to management of archaeological and cultural heritage projects, highlights how Turkey’s uncertain legal environment for rescue archaeology led to emergent, ad hoc management and funding solutions that mixed state and private involvement in novel ways through a multi-level outsourcing.     

Pax Ottomanica No More! The “Peace” Discourse in Turkish Foreign Policy in the Post‐Davutoğlu Era and the Prolonged Syrian Crisis

Turkey's eight years between 2008 and 2016 has been dominated by Ahmet Davuto?lu's vision of foreign policy, which was derived from his multi‐edition book Strategic Depth (2000). In order to be able to present itself in its larger periphery as a pro‐active, trustworthy actor, Davuto?lu argued, Turkey needed to change the foreign‐policy paradigms with which it was stranded. As the Strategic Depth vision unfolded, it drew explicit parallels between modern Turkey and the Ottoman neighborhood policy. Turkey‐Syria relations since 2008 had been providing the seekers of neo‐Ottomanist tendencies in the contemporary Turkish foreign policy with abundant examples, because Syria, once an Ottoman territory and always a challenge to modern Turkey, came to be the first poster country in the shift towards Turkey's imperial awakening. In the post‐Davuto?lu era, however, the rhetoric and practices of the past eight years seemed suddenly to disappear from the use of the Turkish agents of foreign policy; the new code of terms and actions to replace the Strategic Depth version is yet to be decided. This study seeks to pin down the neo‐imperialist character of Turkey's foreign‐policy discourse of the aforementioned eight years and contribute to discussions of the Turkish aspiration of neo‐Ottomanism with focus on the Syrian crisis through the Justice and Development Party's re‐invented peace discourse. In doing so, it aims to find out and elaborate on the current tendencies of Turkish foreign policy, which are no longer as explicit and articulated as they were during Davuto?lu's ministry and prime ministry. As Turkey's cross‐border operation to Syria — the Euphrates Shield — ends and another one in Idlib begins, a discursive analysis stretching from Davutoglu's diplomatic “zero problems” with Damascus to the military use of ground troops and air force is timely. Such an endeavor would be essential in understanding the spectacular swing from one edge to the other in Turkey's inclination over a phantasmagorical empire.     

Medieval shipbuilding in Catalonia,Spain (13th–15th centuries): one principle,different processes

Late medieval shipbuilding in Catalonia followed the Mediterranean trend in adopting a frame‐first shipbuilding principle with planking placed edge‐to‐edge. The predetermination of frame shapes using moulds had modified the construction process, as seen in the 11th‐century Serçe Liman? vessel with the use of a series of moulds, and 13th‐century Culip VI, with the use of a master mould, rising square and rule. Between the 13th and 15th centuries all known Mediterranean shipwrecks were built using the master‐mould method, but other factors caused variation in the construction process—not the principle—as exemplified by the 14th‐century Les Sorres X built with two overlain keel timbers.     

Geographic information system‐based edge effect correction for Ripley's K‐function under irregular boundaries

Ripley's K‐function is a test to detect geographically distributed patterns occurring across spatial scales. Initially, it assumed infinitely continuous planar space, but in reality, any geographic distribution occurs in a bounded region. Hence, the edge problem must be solved in the application of Ripley's K‐function. Traditionally, three basic edge correction methods were designed for regular study plots because of simplified geometric computation: the Ripley circumference, buffer zone, and toroidal methods. For an irregular‐shaped study region, a geographic information system (GIS) is needed to support geometric calculation of complex shapes. The Ripley circumference method was originally implemented by Haase and has been modified into a Python program in a GIS environment via Monte Carlo simulation (hereafter, the Ripley–Haase and Ripley–GIS methods). The results show that in terms of the statistical powers of clustering detection for irregular boundaries, the Ripley–GIS method is the most stable, followed by the buffer zone, toroidal, and Ripley–Haase methods. After edge effects of irregular boundaries have been eliminated, Ripley's K‐function is used to estimate the degree of spatial clustering of cities in a given territory, and in this paper, we demonstrate that by reference to the relationship between urban spatial structure and economic growth in China.     

The Ereğli E Shipwreck,Turkey: an early Hellenistic merchant ship in the Black Sea

A shipwreck from the early 3rd century BC was discovered in the Black Sea's suboxic depths off Ere?li, Turkey, during the 2011 E/V Nautilus expedition. Remote investigation revealed the trawl‐damaged remains of a merchant ship carrying multiple amphora types associated with Aegean and Pontic production areas. Also discovered were elements of the ship's hull that show evidence of both pegged mortise‐and‐tenon and laced construction. The wreck provides crucial archaeological evidence for both maritime connectivity and ship‐construction methods during a period of political and economic transition.     

Front and Back Covers,Volume 34, Number 2. April 2018

Cover caption, volume 34 issue 2 Front Cover: School shootings Student lie‐in at the White House to protest gun laws, 19 February 2018. The demonstration was organized by Teens For Gun Reform, an organization created by students in the Washington, DC area in the wake of the 14 February shooting at Marjory Stoneman Douglas High School in Parkland, Florida. Earlier on the day of the shooting, the priest at the Basilica of St Francis of Assisi in Santa Fe mused during the Ash Wednesday ritual whether valentine hearts and bouquets of red roses could coexist with ashes on foreheads and reminders of human mortality. Could love and death be partners? As the congregation exited the church, mobiles rang with news of yet another school shooting and the deaths of 14 high school students and three teachers trapped inside an elite high school in suburban Florida. The gunman was a high school reject and white supremacist. It was the 292nd school shooting in America since Sandy Hook, the tiny tot massacre of 2013. Yet America's presidents and political leaders across the political divide remain hostage to the National Rifle Association's mantra: more automatic rifles equals more security, now including in US schools. State laws prevail over executive orders. Currently 14 states in the US arm teachers and 16 states allow local school boards to decide whether to do so. But one thing has changed as the survivors of the school massacres and their young followers have taken the reins. Beginning on 14 March, thousands of students from elementary and high schools have begun to march out of their classrooms. A new and powerful civil rights movement is spreading across the nation. Meanwhile Trump and his education secretary are proposing to target poor, black and Latino students, to undo President Obama's policies that protected male minority students from disproportionately harsh ‘zero tolerance’ school policies. In this issue, Scheper‐Hughes considers school shooting antecedents, beginning with the misfired Clinton campaign against youth violence. Back Cover: ESTHER GOODY (1932–2018) Esther Goody during fieldwork in Ghana, 1957. Esther Goody was a member of one of the most famous husband‐and‐wife teams in anthropology. She devoted her working life to the study of northern Ghana's peoples and to synthesizing social anthropology and social psychology.     

Transition from Shell to Skeleton in Ancient Mediterranean Ship‐Construction: analysis,problems, and future research

During the 1st millennium AD ship‐construction changed. Previously, ships were built ‘shell‐first’—strakes were installed before frames, giving the hull its shape and integrity. About the mid‐1st millennium AD the concept and construction of hulls changed to being shaped by transverse frames fixed to the keel, reinforced by longitudinal members. During the transition varying combinations of the two technologies were used. It has been widely accepted that the transition was completed by the beginning of the 2nd millennium. Recent discoveries, mainly in Dor/Tantura lagoon and lately in Yenikap?, analyses of other hulls, and reassessment of evidence, indicate an earlier completion of the transition. Since this process was the result of many factors, including economic and social, and occurred in different areas of the Mediterranean at different times, no simple linear development is suggested, but a more complex process, which raises questions for future research. © 2012 The Authors     

Scholarly Authority and Lay Mobilization: Yusuf al‐Qaradawi's vision of da‘wa, 1976‐1984

The late 1970s and early 1980s were a propitious yet challenging time for the Muslim Brotherhood in Egypt, as its elites sought to define the movement's priorities in the face of new opportunities to spread their call (da‘wa). The debate over preaching, while one of strategic assessment, also involved a negotiation of intellectual hierarchy: Should laymen lead Egypt's oldest Islamist organization, or should scholars? In contrast to previous studies that focus on how laymen led the Brotherhood's return to grassroots preaching, this article reintegrates scholars into the story of da‘wa by focusing on the organization's most prominent ‘ālim, Shaykh Yusuf al‐Qaradawi, and his vision of institution‐based preacher education and extra‐institutional activism. Drawing on three books written by Qaradawi on this topic between the mid‐1970s and early 1980s, this article casts lights not only on this Islamist scholar's claim to religious authority as he sought to mold the Brotherhood, but also on the ways in which projects of mass mobilization – whether grassroots preaching or the reform of state‐sponsored educational curricula – have transformed scholarly claims to authority more broadly.     

The Poetics of Devotion in ʿĀʾisha al‐Bāʿūniyya's Praise of God and Muḥammad

Recently, there has been an effort within Islamic Studies to reassess the common belief that the so‐called ‘post‐classical’ era of Islamic history was characterized by intellectual stagnation and decline. The Mamluk era is one such period that has suffered from a dearth of scholarly attention resulting from outdated stereotypes. This article contributes to scholarship on this era through examining some poems by a late Mamluk poet, ?ā?isha al‐Bā?ūniyya (d. 1517). While much scholarship on al‐Bā?ūniyya focuses on her lyrical mystical verse, the poems studied here incorporate selective allusions to key Islamic sources in order to narrate a history of divine favor as the speaker imagines it. This innovative history expresses a poetics of devotion that focalizes Mu?ammad and the poet's own peers. The poems intertextually anchor this narrative in key Islamic sources, reflecting al‐Bā?ūniyya's extensive scholarly training. They constitute an unusual example of a female poet writing beyond the genres with which women's premodern poetry is conventionally associated. This poetry also represents a post‐classical contribution to Islamic literary and religious history. However, the criterion of originality should ultimately be reconsidered in evaluations of scholarly merit, and scholarship should pay more attention to continuities and intertextuality in texts.     

Levinas's beginnings: ethics,politics, and origins

It is commonplace in philosophy, political theory, and theology to speak of the other and the problem of the identity of the West. No one has done as much to foreground the language of the other in recent years as Emmanuel Levinas, whose works have sparked a renewed interest in ethics across the humanities. Moreover, few have advanced as forceful a critique of European otherness, not only its exclusivity (whereby the other is marginalized) but also its hegemony (whereby the other is absorbed). I explore Levinas's critique of Western ethical thought in order to try to pinpoint what exactly he offers to post‐Hegelian reflection on the other, focusing on his insistence that equality must be grounded in the asymmetry of ethics. The question is: does this take one further than Europe, modernity, the West? If so, where is one thereby going? If not, what is novel or important in these claims?     

DOES HISTORY MATTER? CHARLES TAYLOR ON THE TRANSCENDENTAL VALIDITY OF SOCIAL IMAGINARIES

Since its appearance in 2007, Charles Taylor's monumental book A Secular Age has received much attention. One of the central issues in the discussions around Taylor's book is the role of history in philosophical argumentation, in particular with regard to normative positions on ultimate affairs. Many critics observe a methodological flaw in using history in philosophical argumentation in that there is an alleged discrepancy between Taylor's historical approach, on the one hand, and his defense of fullness in terms of openness to transcendence, on the other. Since his “faith‐based history” is unwittingly apologetic, it is not only “hard to judge in strictly historical terms,” but it also proves that “when it comes to the most ultimate affairs history may not matter at all.” This paper challenges this verdict by exposing the misunderstanding underlying this interpretation of the role of history in Taylor's narrative. In order to disambiguate the relation between history and philosophy in Taylor's approach, I will raise three questions. First, what is the precise relation between history and ontology, taking into account the ontological validity of what Taylor calls social imaginaries? Second, why does “fullness” get a universal status in his historical narrative? Third, is Taylor's position tenable that the contemporary experience of living within “an immanent frame” allows for an openness to transcendence? In order to answer these questions, I will first compare Peter Gordon's interpretation of the status of social imaginaries with Taylor's position and, on the basis of that comparison, distinguish two definitions of ontology (sections I and II). Subsequently, I try to make it clear that precisely Taylor's emphasis on the historical character of social imaginaries and on their “relaxed” ontological anchorage allows for his claim that “fullness” might have a trans‐historical character (section III). Finally, I would like to show that Taylor's defense of the possibility of an “openness to transcendence”—as a specific mode of fullness—is not couched in “onto‐theological” terms, as suggested by his critics, but that it is the very outcome of taking into account the current historical situation (section IV).     

Front and Back Covers,Volume 33, Number 6. December 2017

Cover caption, volume 33 issue 6 Front Cover Rescuing tradition from the rubbish, a Jewish man in Israel recovers discarded sacred books. This scene serves as a metaphor for the struggle to hold on to tradition in the modern nation state of Israel. The achievement of political sovereignty is thought to be a form of liberation. It is supposed to bring freedom to the subaltern nations who attain it. But can the modern state create the conditions in which a once persecuted minority can finally flourish? Ethnonational states are always exclusionary. Israel inflicts the conditions that European Jews once suffered onto Palestinians, who have been displaced, disinherited, walled off; and even when they are citizens, they are always second class. But what about those at the center of sovereign citizenship: ‘the people’ themselves? Hannah Arendt reminded us that Jews were never quite at home in Europe. They had to be exceptional to be accepted. They had to be Jews, but not be like Jews, relegating their identity to the private sphere: ‘men in the street and Jews in the synagogue’. But these forces of ‘emancipation’ did not make them citizens like all others. The story of modernity and secularism in Europe is also foundational to nationalism and claims of self‐determination elsewhere. The question is whether or not emancipation has been achieved through political self‐determination, and if so, what such emancipation looks like. Do the forces of assimilation end with political self‐determination? Can a once persecuted people finally be liberated? Who feels free to be Jewish in the modern state of Israel? Whose cultures flourish and whose Jewish traditions can be practised freely? Who finally feels at home? And who, among the sovereign citizens of the ethnonational state, still experience a sense of exile, reflected in the need to rescue traditional texts from being tossed out with the rubbish? Back Cover: MALAGASY JUDAISM Through a warren of alleys in densely packed Antananarivo, capital of the island nation of Madagascar, there is a gated compound. Beyond the gate is a metal door to the entrance of the house within the compound. Emblazoned on it are a seven‐branched menorah and the Hebrew letter ? (shin, for Shaddai, God). Down the corridor, to the left, is a door with Hebrew writing affixed to it; behind it is a prayer room. Instead of pews or chairs, there are rugs, as one might expect to see in a mosque. This is Madagascar's synagogue, in the home of Tubiyya, the self‐taught Malagasy hazzan (Hebrew: cantor). Tubiyya stands next to his wife Miriam and their children. As with the man pictured on the front cover of this issue, Tubiyya sports payos – long strands of hair, sidelocks, that ultra‐Orthodox Jewish men grow on the sides of their faces, to obey the Old Testament commandment from the book of Leviticus 19: 7: ‘Ye shall not round off the edge‐growth of your heads, neither shalt thou diminish the corner edge‐growth of thy beard’. Most observant Jewish men do not follow this particular commandment. In this sense, the Malagasy Tubiyya and the Ashkenazi Haredim in Jerusalem (see front cover) represent small but visible minorities within the greater Jewish world. But they are outliers – both globally and locally – in a deeper, theopolitical sense: both are anti‐Zionist Haredim, rejecting the legitimacy of the Jewish State on religious grounds. The Messiah has not yet come to ‘ingather the exiles’. In the meantime, Israeli society is too secular for them. And yet, would the hawker on the front cover accept Tubiyya as a fellow Jew? Race and Jewish genealogy set them apart. This issue of ANTHROPOLOGY TODAY bookends antipodes of Jewry, where inclusion and exclusion are in constant tension.     

‘I Just Like to Kill Things’: Women,Men and the Gender of Sport Hunting in the United States, 1940–1973

This paper examines women's place in sportsmen's magazines and their role in the creation of sport hunting's image in the post‐war United States. It argues that sport‐hunting women were not challenging post‐war constructions of femininity or domesticity. Nevertheless, sportsmen attacked women's attempts to construe hunting as heterosocial recreation, fearing that they would undermine hunting's cultural significance. Instead, the dominant, male‐authored discourse connected authentic hunting to a new post‐war formulation of masculinity that revolved around militarism and the emotional bonds between men developed through battlefield experiences. This analysis takes seriously both men's and women's interpretations of a cultural practice historically associated with one sex, in order to reveal how gender identities are constructed and contested.     

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.