'.. Slaying oxen and Killing Sheep,Eating Flesh and Drinking Wine ..': Feasting in Late Bronze Age Hazor

Abstract

Communal feasts, events of ritual activity that involve shared food and drink consumption and display in religious and secular elite contexts, received considerable attention in anthropological and archaeological literature in recent years. In those studies, the focus was on the identification of feasting in the material record of ancient societies, and an attempt was made to decipher the complex social and political meanings inherent in such contexts. In this study, the aim is to identify and interpret traces of feasting activities in the context of Canaanite society of the 14th–13th century BCE. The site of Hazor, the largest Canaanite kingdom, serves as a case study for this discussion. Archaeological correlates of commensal feasts, uncovered in the extensive excavations of the site, are presented and discussed within the general picture of the Canaanite palatial system.     

Feasting at Poverty Point with Poverty Point Objects

ABSTRACT

Attempts to account for the impressive and unusual archaeological record of the World Heritage site of Poverty Point have often faltered. The vast and diverse set of artifacts, the spectacular and well-designed earthworks, and the millions of baked-clay objects known as Poverty Point Objects are all distinctive and anomalous features of the site. This paper argues that the archaeological record of Poverty Point can best be explained as the product of periodic, ritualized feasting events. Drawing on diverse archaeological and anthropological studies of feasting I demonstrate that it is a useful research framework for understanding the site’s content because many of the archaeological signatures of feasting are present at Poverty Point. I argue furthermore that Poverty Point Objects were an integral component of this culture of feasting and offer hypotheses on their role in the feasts.     

Sit,Cook, Eat,Full Stop: Religion and the Rejection of Ritual in Auhelawa (Papua New Guinea)

ABSTRACT The Auhelawa people of Normanby Island (Milne Bay Province, Papua New Guinea) typically observe the death of an individual through a series of feasts in which the lineage of the deceased and its lateral relatives exchange food and perform rituals of mourning. Recently, a number of people have decided to reject all forms of ‘custom’ in favor of a practice of ‘Christian custom’ in which no food is exchanged and no rituals are performed. This paper examines the way people view custom and its Christian alternative. It argues that the basis for Christian forms of mortuary feasting is a shift away from thinking of feasts in terms of reciprocity and towards thinking of them in terms of traditional customary rules. In this context, active church members have begun to represent the absence of markers of custom as itself a marker of an alternative Christian custom. I argue that this reformulation of the relationship of custom and change is meant to give concrete form to the value of Christian individualism as the basis for sociality. The paper then concludes that in order to explain historical changes in ritual systems, the study of ritual needs to examine ritual in relation to the values that underlie it.     

Rituals of Consumption and the Politics of Feasting on the Eastern African Coast,AD 700–1500

Historically, the Swahili of the eastern African coast have performed feasts through which they negotiated and contested social power. Feasts draw on tradition and practice, but create the space for, and conditions of, imbalance and social debt. Drawing on this historical frame, I examine the archaeology of feasting in the more distant Swahili past, AD 700–1500, in particular looking at how feasts can domesticate distant power—the power drawn from objects and practices from elsewhere. By charting changing assemblages of imported and local ceramics alongside settlement and food preferences, I examine developments in feasting patterns and the way feasts provided a social context within which local and distant power could be translated into authority.     

Foodways and community at the Late Mississippian site of Parchman Place

ABSTRACT

Communal eating events or feasts were important activities associated with the founding and maintenance of Mississippian communities in the southeastern United States. More often than not, however, archaeological deposits of food refuse are interpreted along a spectrum, with household-level consumption at one end and community-wide feasting at the other. Here, we draw attention to the important ways that domestic food practices contributed to social events and processes at the community level. We examine ceramic, botanical, and faunal assemblages from two fourteenth-century contexts at Parchman Place (22CO511), a Late Mississippi period site in the northern Yazoo Basin. For the earlier deposit, everyday ceramics and plant foods combined with high-utility deer portions and exotic birds suggest potluck-style feasting meant to bring people together in the context of establishing a community in place. We interpret the later deposit, with its pure ash matrix, focus on serving wares, and purposeful disposal of edible maize and animal remains, as the result of activities related to maize harvest ceremonialism. Both practices suggest that household contributions in general and disposal of domestic food refuse in particular are critical yet underappreciated venues for creating and maintaining community ties in the Mississippian Southeast.     

Food, drink and ritualised communication in the household of Eleanor de Montfort, February to August 1265

This article investigates the use of feasts and gifts of food in the household of Eleanor de Montfort between February and August 1265. In his influential The dangers of ritual, Philippe Buc argued, through a study of early medieval chronicles, that rituals in medieval Europe were regularly targets for disruption and aggressive manipulation either in practice or in the texts reporting the rituals. This article tests Buc’s thesis against administrative records from thirteenth-century England. The evidence from Eleanor’s household accounts is illuminated through a study of contemporary literary sources and didactic texts. It concludes that the administrative records indicate that rituals in practice were less habitually the subject of manipulation and conflict than the literary evidence indicates.     

Feasting at Marj Rabba,An Early Chalcolithic Site in the Galilee

Feasting is a common part of human culture in the present and past that can serve a variety of roles such as creating and maintaining social identities within and between social groups. In zooarchaeology, feasting evidence, rather than the accumulated and mixed refuse from long‐term consumption, often gives us some of the only data from individual events at a site. A cattle bone refuse pit at the site of Marj Rabba, Israel, provides evidence for feasting from the early Chalcolithic (c.4500–3600 BC) in the southern Levant. The presence of cattle feasts at Marj Rabba provides a glimpse of cultural practices in this critical transitional period that may mirror practices from earlier periods.     

GROOVED WARE FEASTING IN YORKSHIRE: LATE NEOLITHIC ANIMAL CONSUMPTION AT RUDSTON WOLD

We consider (a) feasting, and (b) the formal deposition of feasting detritus, with regard to the Late Neolithic pits on Rudston Wold. Pigs are common, as in most Grooved Ware assemblages, but we suggest that cattle may have played a proportionately greater role in eastern and northern England. Claimed ‘aurochs’ from the site are in fact misidentified domestic cattle; hardly any wild animals are present. Some aspects of the assemblage support the suggestion that the animals were consumed during feasts, although these were on a much smaller scale than those seen at major Grooved Ware monuments. There is no support for the suggestion that the pits saw formal or ‘structured’ deposition.     

Feasting landscapes and political economy at the Early Horizon center of Huambacho, Nepeña Valley, Peru

The present contribution examines feasting practices at Huambacho (800–200 cal. B.C.), an Early Horizon elite center of the Nepeña Valley, Department of Ancash, Peru. Feasts are approached as long-term strategies essential to the political economy of human societies. Drawing upon data from public architecture, material culture and food remains, the study closely considers feasts as political actions and investigates the organization and social meaning of these special events. At Huambacho, I contend that the diacritical aspects of feasting practices, such as the use of exclusive spaces and special paraphernalia, contributed to the dual celebration of communal identity and prosperity, and the creation and reproduction of social inequalities. The research highlights the dual centripetal and centrifugal dynamics of Early Horizon feasts and demonstrates the role of the Huambacho center in advertising the success of the local community based on new forms of production and innovative rules of commensal hospitality.     

The Dahomean Feast: Royal Women,Private Politics,and Culinary Practices in Atlantic West Africa

Feasting is a central component of elite power strategies in complex societies worldwide. In the precolonial Kingdom of Dahomey, located in the Republic of Bénin, public feasts were a critical component of royal strategies to attract and bind political subjects over the course of the seventeenth through nineteenth centuries, a period of dramatic political transformation on the Bight of Benin. Archaeological excavations within the domestic quarters of a series of Dahomean royal palace sites have yielded diverse faunal and ceramic assemblages that represent clear examples of (1) ritualized food consumption and (2) everyday culinary practices. In this paper, faunal and ceramic evidence from two excavated contexts is marshaled to distinguish the archaeological signatures of feasting in Dahomey, highlighting the importance of private feasts in attempts to build political influence in the domestic zones of Dahomean royal palaces. In particular, this analysis foregrounds how royal women jockeyed for power and influence during a period of political uncertainty.     

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.     

Transformations in an early agricultural society: Feasting in the southern Levantine Pre-Pottery Neolithic

Feasting is a powerful and transformative phenomenon. Societies are both integrated and differentiated through feasting; identities are both enacted and altered; and ideologies are inculcated. This paper uses ethnographic data to establish criteria for the archaeological recognition of prehistoric feasting. These criteria are then used to assess the changing evidence for feasting across the southern Levantine Pre-Pottery Neolithic (ca. 10,200–7500 BP/9700–6250 cal BC), with the aim of shedding light on changes in social organization across the transition to agriculture.During most of the Pre-Pottery Neolithic, the extent and scale of feasting expanded as sociopolitical complexity increased. Towards the end of the period, however, populations dispersed and feasting probably declined. Feasts were simultaneously integrative and competitive, ameliorating scalar stress even as they offered opportunities for individual or household competition. Feasts may also have played a key role in conferring ideological prominence on Neolithic cattle, and perhaps even contributed to their adoption as domesticates.     

Soundscapes of the Everyday in Ancient Oaxaca, Mexico

In ancient Mexico, sensory engagement in the form of oratory, music, and performance were major components of state-sponsored festivals and noble feasts. We think far less, however, about the soundscapes associated with rituals and everyday life in household contexts. Drawing on contextual, iconographic, and acoustic analyses of flutes, whistles, bells, costume ornaments, and ceramic vessels with rattle supports from the site of Río Viejo in coastal Oaxaca, Mexico, we argue that sound-production created a shared spatial landscape that linked community members to one another. Even in the absence of visibility or participation, soundscapes were prominent, celebrated elements of everyday life that purposely blurred the boundaries between the natural, cultural, and spirit worlds.     

Time‐bubbles of nationalism: dynamics of solidarity ritual in lived time

The growth of modern nationalism can be attributed to structural causes, especially the growth of the strong bureaucratic state that penetrates society, creating cultural uniformity and national identity. But structurally based nationalism need not be very intense, or constant; even when institutionalised in periodic formal rituals, it can be routine, low in emotion – even boring. We need to explain sudden upsurges in popular nationalism, but also their persistence and fading in medium‐length periods of time. Nationalist surges are connected with geopolitical rises and falls in the power‐prestige of states: strong and expanding states absorb smaller particularistic identities into a prestigious whole; weaker and defeated states suffer delegitimation of the dominant nationality and fragment in sudden upsurges of localising nationalities. Passing from macro‐patterns to micro‐sociological mechanisms, conflict producing solidarity is a key mechanism: dramatic events focus widespread attention and assemble crowds into spontaneous ‘natural rituals’ – mass‐participation interaction rituals, as distinct from formal rituals. Evidence from public assemblies and the display of national symbols following the terrorist attacks of 11 September 2001 (9/11) shows an intense period of three months, then gradual return to normal internal divisions by around six months. Spontaneous rituals of national solidarity are produced not only by external conflict but by internal uprisings, where an emotional upsurge of national identity is used to legitimate insurgent crowds and discredit regimes. Although participants experience momentary feelings of historic shifts, conflict‐mobilised national solidarity lives in a 3–6‐month time‐bubble, and needs to institutionalise its successes rapidly to have long‐term effects.     

Diversity in foddering strategy and herd management in late Bronze Age Britain: An isotopic investigation of pigs and other fauna from two midden sites

Abstract

Middens of the southern British late Bronze and Iron Age are vast accumulations of cultural debris that can be explained as refuse dumps linked with large periodic feasting events. A distinctive feature of these sites is that their faunal assemblages invariably comprise a considerably higher proportion of pig remains than contemporaneous settlement sites. This paper presents results from a programme of stable carbon (δ¹³C) and nitrogen (δ¹⁵N) isotope analysis of fauna from two major midden sites, Llanmaes in South Wales and Potterne in Wiltshire. The research aim is to reconstruct husbandry strategies and foddering regimes, particularly concerning pigs, to better understand how the challenges of raising large herds were met. Analysis produced exceptionally wide-ranging results for pigs and other domesticates at both sites, particularly in terms of δ¹⁵N values, demonstrating that diverse foddering strategies were employed. Diversity in the late Bronze Age pig foddering regimes indicates that the Neolithic husbandry practices (focusing on woodland fodder) had not been abandoned, but that new husbandry methods (consumption of household waste) were also being practised, which subsequently became more widely established in the Iron Age. The heterogeneity of signatures suggests that animals may have been husbanded in a piecemeal fashion at a local, household level. This in turn hints that fauna may have been brought to these sites from households across the surrounding landscape, rather than being husbanded by specialist producers in the vicinity of the middens.     

Food Rituals and Their Social Significance in the Mid‐Second Millennium BC in the Southern Levant: A View From Megiddo

Ceremonies involving intentional burial of animals with humans are acknowledged to bear religious, social and political connotations, and we explored both the ritual activity and the social trajectory of these activities. To date, these ceremonies have rarely been examined within the context of nearby daily activities. We studied faunal remains associated with intramural burials in comparison with contemporaneous daily life in the midsecond millennium bc at Tel Megiddo, as well as comparison with concomitant extramural burials and locations of public feasts. Our study highlights the human interaction with animals that are not often treated as bearing social meaning or having interrelationships with human, the livestock animals. We demonstrate that livestock animals in the second millennium bc had a significant social role as well as economic value. The choice of animals consumed and sacrificed in these rituals is strongly related to the animal's symbolic potency and is based on the desired social message that the population aims to convey. Finally, the form of luxury food that is found in the Megiddo funerary rituals supports the hypothesis regarding the intramural burials' role in creating and enhancing social family bonds. Copyright © 2017 John Wiley & Sons, Ltd.     

The Palestinian Museum,Ramallah

Abstract

Whereas recent studies have correctly identified a clan-based social structure presumed in the place names of the Samaria Ostraca, an analysis of the power relations within these structures has not been sufficiently developed. Approaching the evidence from a consumption perspective of the commodities for yn y?n (‘aged wine’) and ?mn r?? (‘washed oil’) suggests that the economic significance of these items is tied to complex social interactions. Specifically, both archaeological and ethnographic studies associate such prestige commodities with elite feasting and ceremonial displays. By gifting these items, the central power engaged in a form of ‘competitive feasting’ to secure political capital for future use from clan leaders of the periphery of Samaria. Accordingly, the Samaria Ostraca hint at the use of redistributive mechanisms to secure power relations at elite gatherings.     

Remembrance of Things Passed: Memory,Body and the Politics of Feasting in New Ireland,Papua New Guinea1

This paper explores the connection between body and memory for the people of the Lelet Plateau of central New Ireland. Through an examination of the processes by which memories of mortuary feasts are created and circulated, I draw attention to the embodied nature of memory as a central facet in the politics of feasting. The approach taken here differs from other prevailing approaches to the body and memory in its exploration of the ways in which memories are created through and within the body, rather than seeing the body, or things representing the body, as signs that are utilised for remembering. In particular, I examine the forms of sorcery which target the participants' bodies, making them experience diarrhoea as a mnemonic process. It is through this that a significant memory of the feast is created, one which stands out notably from numerous other memories, and is the means by which remembrance of the event is transformed into fame for the host.     

Contingent meanings,shifting practices: grandmother to grandmother solidarity as transnational feminist praxis

Abstract

While ‘solidarity’ is frequently evoked in transnational feminisms, it is less clear how this concept is understood and practiced among different actors in different contexts. This article addresses this limitation by investigating a movement of some 10,000 older Canadian women who, drawing on longstanding commitments to feminist advocacy, have mobilized over the past decade in solidarity with ‘grandmothers’ impacted by AIDS in southern Africa. The article investigates one pivotal development within this movement as an entry point to consider the productive friction surrounding transnational feminist practice more broadly: the splintering of the campaign in 2011 into separate advocacy and fundraising networks. Drawing on archival materials and interviews, the analysis depicts how changing perspectives on advocacy within the movement, which became most evident in this splintering, provide critical insights into thinking about the complexities of ‘solidarity’ as transnational feminist praxis. In particular, it extends existing scholarship on solidarity-building, suggesting that theorizing ‘solidarity’ in this context requires an understanding of its contingent practices. It also draws on older Canadian women’s reflections to challenge notions that ‘Second Wavers’ do not adequately grapple with how differences in power and privilege shape and inform their movements.     

PIGS FOR THE GODS: BURNT ANIMAL SACRIFICES AS EMBODIED RITUALS AT A MYCENAEAN SANCTUARY

Summary. The archaeology of animal sacrifice has attracted considerable attention, although discussions on the meanings and social effects of the practice in different contexts are rather under-developed. In the Aegean, classical antiquity has provided abundant literary, zooarchaeological and iconographic evidence (and has inspired some excellent studies) but it has also overshadowed discussion on sacrifice in other periods. Until recently, it was assumed that burnt animal sacrifices (i.e. the ritual burning of bones or parts of the carcass, often taken to be offerings to the deities) were absent from the pre-classical contexts. Recent studies have shown this not to be the case. This article reports and discusses evidence for burnt animal sacrifices from the sanctuary of Ayios Konstantinos at Methana, north-east Peloponnese. It constitutes the first, zooarchaeologically verified such evidence from a sanctuary context. The main sacrificial animals seem to have been juvenile pigs, which were transported as whole carcasses into the main cultic room; non-meaty parts were selected for burning whereas their meaty parts were first consumed by humans and then thrown into the fire (some neonatal pigs may have been thrown into the fire whole). The article integrates zooarchaeological, other contextual, and comparative archaeological evidence and explores the social roles and meanings of sacrifice in the Mycenaean context and more broadly. It is suggested that, rather than focusing on possible continuities of the practice through to the classical period (an issue which remains ambiguous), sacrifice should be meaningfully discussed within the broader framework of the archaeology of feasting, and more generally food consumption, as a socially important, sensory embodied experience. The evidence from Ayios Konstantinos may reveal a hitherto eluding phenomenon: small-scale, sacrificial-feasting ritual in a religious context, conferring cosmological and ideological powers on few individuals, through the participation in an intense, embodied, transcendental experience.