Irving John Selikoff and the strange case of the missing medical degrees

Between the early 1960s and his death, Irving John Selikoff (1915-1992) was the dominant figure in the field of asbestos and health. He was particularly important in helping to establish a causal association between relatively low and spasmodic exposure to asbestos dust on the part of insulation workers and excess mortality rates. Through scientific and other activities, he played as large a part as anyone in destroying the American asbestos industry. This article traces Selikoff's medical education across three continents between 1936 and 1945. This education was relatively brief, patchy, and in some respects substandard. Selikoff never obtained the M.D. degree he repeatedly claimed he possessed. Questions are raised about how he attained such high professional recognition given his very modest educational attainments. Reflections are offered about whether asbestos regulation and litigation might have been different if Selikoff's evasions had come to light before now.     

Loose Howe; A North Yorkshire Log Coffin Boat Burial(s) Revisited

In 1937 a large barrow in north‐east Yorkshire was excavated by Mrs H. W. and Dr F. Elgee. A primary deposit comprising a ‘canoe’‐shaped log coffin and what were described as two ‘log boats’ or ‘canoes’ was uncovered beneath the mound. The burial did not survive; however, the ‘canoe’‐shaped coffin was found to contain an Early Bronze Age Merthyr Mawr‐type dagger, flints and some hazelnuts. Subsequently, a cremation was inserted into the top of the mound. This was accompanied by a Camerton‐Snowshill‐type dagger, a stone battle axe, a copper alloy pin, an accessory vessel and fragments from a Collared Urn. As part of a log coffin radiocarbon‐dating project, one of the hazelnuts was radiocarbon‐dated to 2008–1772 cal BC (95.4%) and a fragment of cremated bone from the secondary burial was dated to 1890–1741 cal BC (93.2%). This paper discusses the dating results and reconsiders the interpretation of the log coffin as a boat.     

The Biography of a Settlement: An Analysis of Middle Iron Age Deposits and Houses at Howe,Orkney

The extensively excavated enclosed broch village at Howe, near Stromness on Mainland, Orkney, was one of the most important excavations of the latter half of the twentieth century in Scotland. The near-complete excavation of such an extensive and well-preserved settlement, with a large material assemblage, allows a detailed analysis of depositional practices. Little attempt was made in the published report to explore the spatial and contextual distributions of finds, and this article reconsiders the evidence, providing an analysis of settlement deposits during the main phase of occupation in the Middle Iron Age. The study aims to develop a broader understanding of the nature of settlement space on this highly structured and complex settlement. The analysis has demonstrated that a number of patterns are visible in the deposition of materials, and the temporality of the deposits suggest that the majority of depositional events were connected with major structural changes on the site. Transitional moments in the lifecycle of the settlement were thus marked in specific ways by the occupants. The analysis highlights the entangled nature of people, objects and constructed spaces in the Iron Age.     

Bear Imagery and Ritual in Northeast North America: An Update and Assessment of A. Irving Hallowell's Work

Abstract

Over seventy years ago, A. Irving Hallowell called attention to the widespread distribution of bear ceremonialism among boreal cultures of northern Eurasia and North America. He showed that reverence for the bear was governed primarily by sociopsychological factors of possible great antiquity. This study draws on Hallowell's insights and uses a holistic approach to interpret bear imagery and ritual found in archaeological contexts for northeastern North America. Various data demonstrate the antiquity and variability of bear ceremonialism including the communal feasting of bear brains, ritual use of skull masks, public display of skulls in elevated positions, various expressions of symbolism in art, ritual disposal of post-cranial remains, and widespread distribution of bear clans with their associated rituals and leadership roles. Cross-culturally, the bear may signify a dangerous predatory animal opposed to humans while simultaneously looking and behaving like a person, thus representing a source of power as an other-than-human being.