Excavations on the site of Sir Abraham Elton's glassworks,Cheese Lane,Bristol

SUMMARY: This article examines the evidence for engagement with the rural post-medieval landscape using two national case studies: Wales and Scotland. The issues reflected in these case studies are indicative of the wider challenges for archaeologists and professional practitioners alike. The article recognizes that landscape is not just about geographical place, but an archaeological theoretical framework. It proposes that Post-Medieval Archaeology monographs and conference sessions specific to landscape could help to tease out themes that address the big questions of the post-medieval world — capitalism, modernity and improvement — but also take account of agency, identity and meaning.     

Review Essay: Taking the Pulse of Emerging Modernity

The archaeology of the development of modernity as it emerged out of the Middle Ages is potentially one of the most important and powerful areas of study that can be pursued today. A number of historical archaeologists in Europe have taken up the difficult task of examining this transition, and are currently providing insights into the shift from feudalism to mercantilism and capitalism. This topic is both important to the understanding of history and to providing tangible proof that historical archaeology has the potential to contribute to knowledge about the globalization process. Three recent books in particular are especially significant in this archaeological endeavor.     

Archaeology and conservation at Herculaneum: from the Maiuri campaign to the Herculaneum Conservation Project

Abstract

This article looks at two periods in the history of the archaeological site of Herculaneum (Italy) and the role of the archaeologist there. Amedeo Maiuri was in charge of the first major excavation campaign that uncovered the site from 1927 to 1961, but was also responsible for the site's restoration, presentation and maintenance. Much can be learnt from his approach, particularly with regard to site management – a fixed team of specialists continuously cared for the site – and his creation of what was effectively an open-air museum. The second example looks at the author's experiences with the Herculaneum Conservation Project, where the emphasis is on conservation interventions rather than excavation, but where the archaeologist has an important role in the conservation team and also has the opportunity to make new archaeological discoveries. The article concludes that the role of the archaeologist must evolve to include a professional responsibility for archaeological heritage that extends beyond its excavation.     

Framing the past: situating the archaeological in photographs

Archaeology continually reproduces its own images. Speaking archaeology’s visual language is one way we prove membership in the discipline. Many aspects of this visual language have become so naturalized within archaeological representation as to be almost unquestionable: the cleaning of the site, the use of scale, and particular framings and perspectives. How, then, is the production of particular photographic images of archaeology related to the practice of archaeology? Does archaeology look a certain way (in photographs) or are archaeologists reproducing an archaeology according to the way it is thought it should look? Using examples of early photographs from Latin American archaeological expeditions, this article investigates not only photography as an applied technology for scientific recording, but also its power to situate archaeological knowledge. Drawing on recent reflective and critical developments in both the history of archaeology and visual anthropology, it uses five focal points – trace, objectivity and authenticity, sight/site, still lifes, and still lives – to argue that early-twentieth-century archaeological photographs of Latin America participated in the generation of an ‘authentic’ past rather than simply paid testament to it.     

The “Iron Cage” and the “Shell as Hard as Steel”: Parsons,Weber, and the Stahlhartes Gehäuse Metaphor in the Protestant Ethic and the Spirit of Capitalism

In the climax to The Protestant Ethic, Max Weber writes of the stahlhartes Gehäuse that modern capitalism has created, a concept that Talcott Parsons famously rendered as the “iron cage.” This article examines the status of Parsons's canonical translation; the putative sources of its imagery (in Bunyan's Pilgrim's Progress); and the more complex idea that Weber himself sought to evoke with the “shell as hard as steel”: a reconstitution of the human subject under bureaucratic capitalism in which “steel” becomes emblematic of modernity. Steel, unlike the “element” iron, is a product of human fabrication. It is both hard and potentially flexible. Further, whereas a cage confines human agents, but leaves their powers otherwise intact, a “shell” suggests that modern capitalism has created a new kind of being. After examining objections to this interpretation, I argue that whatever the problems with Parsons's “iron cage” as a rendition of Weber's own metaphor, it has become a “traveling idea,” a fertile coinagein its own right, an intriguing example of how the translator's imagination can impose itself influentially on the text and its readers.     

Metaphor and the Anthropocene: Presenting Humans as a Geological Force

Intellectually as well as materially, the Anthropocene is a deeply cultural phenomenon. This includes its communicative form, which is a contested trope‐rich narrative, even within the sciences. In this essay I focus on the role of metaphor in Anthropocene thought and in particular, on the provocative, ambiguous, and potentially far‐reaching idea of humans as a geological force. By considering the different interpretations and meaning this metaphor encourages – including differences in what is meant by geological and force, both within and beyond stratigraphy and Earth System Science – we gain a stronger sense of the deeply allegorical and theological character of the Anthropocene story and the way it promises to reposition humans in the world.     

HEGEL AND PATHOLOGIZED MODERNITY,OR THE END OF SPIRIT IN THE ANTHROPOCENE

This article has two broad concerns, both of which are pursued primarily with reference to Hegel's philosophy of history. First, it examines whether Hegel can help explain the difficulty we have in modernity in responding to climate change and ecological crisis. It argues that Hegel provides a useful analysis of this problem, since the model of self‐determination that he appeals to is comprehensively embedded in embodied forms of culture. This helps explain why even a self‐correcting worldview like modernity is obdurate in the face of this crisis. Second, Hegel claims that the defining attribute of spirit is its capacity for self‐production. Modernity is characterized by the emerging and widespread knowledge that spirit is self‐producing. Modernity develops institutions that facilitate and provide an objective reality for spirit's self‐production and its freedom. This aspect of the article examines whether the distinctive capacity of spirit for self‐determination, which is realized in modernity, is subject to the same atrophying conditions by which Hegel says all other historical shapes of spirit are characterized. It asks if the present ecological crisis, something that is directly attributable to spirit itself, represents the limits of self‐producing spirit. The article concludes by examining the difficult position of those countries that cannot be considered to be responsible for the emergence of the Anthropocene but whose actions in the present will amplify its impact.     

Anthropology in the Anthropocene

In the Anthropocene – an age troubled by global processes of material degradation – anthropology is constrained by its emphasis on local experience. Rather than confine itself, like mainstream economics, to the study of signs and subjectivities, it needs to develop its capacity to deal with the interaction of the symbolic and the material. This should include unravelling how economic ideas and the semiotics of consumption are entwined with the materiality of the biosphere and the physical metabolism of world society.     

What Sort of Geographical Education for the Anthropocene?

As the Anthropocene concept gains in prominence, there is opportunity to explore it as a social and cultural process, not merely as a matter of scientific definition and debate. This paper seeks to sketch some of the social dimensions of the Anthropocene, in terms of anxiety about the human future, about risk, and about environmental limits. It considers how the term encapsulates a prophetic sense of concern and unease about people's place in nature, the very thing that the embrace of industrial capitalism was supposed to remove. It then explores four open‐ended attributes of a geographical education for the Anthropocene. These are: first, engaging critically with digital technologies; second, countering grand narratives with local encounters; third, setting hope alongside gloom; and fourth, remembering the past as well as the future. The purpose of such attributes is to prepare students for creative encounters with the uncertainties of the Anthropocene. The implications for educational practice are then considered, including the role of active and community‐based learning strategies within a university conceived of as a place of classrooms without borders.     

Dithering while the planet burns: Anthropologists’ approaches to the Anthropocene

This review article argues that styles of thinking and writing recently encouraged in the environmental humanities are not conducive to analytical clarity, theoretical rigor, or effective critique of the practices and discourses that generate global inequalities and unsustainability. Critically discussing how global environmental change is being approached in anthropology and other human sciences, it concludes that the haziness, inconsistency, and inaccessibility of so-called posthuman deliberations on the Anthropocene ultimately serve to promote the destructive economic forces that are responsible for such change. A recent attempt to bring together approaches from posthumanism and Marxism is also deeply flawed, failing to present a coherent theoretical outlook on the environmental history of capitalism. The article argues for more responsible efforts to build interdisciplinary theory of the Anthropocene.     

Jüdischer alltag in Deutschland, 1933–1945

While discussions of the debate between Karl Löwith and Hans Blumenberg over ‘secularisation’ focus primarily on the methodological utility of the concept, the difference between them was also one of the philosophical commitments and substantive claims about modernity. This difference is not always obvious. One way of bringing it out is to address the different contexts in which they produced their most famous statements about secularisation. But another, and one that will be pursued here, is to consider the critical dialogue that both thinkers engaged in with Nietzsche. Put briefly, while Löwith thought that Nietzsche misunderstood the ancients, Blumenberg thought that he misunderstood the moderns. For Löwith, Nietzsche's doctrine of the eternal return is not Greek, but an aggressive countergospel that owes much to the Christian culture it seeks to oppose; for Blumenberg, Nietzsche assumes, wrongly, that the self-belittlement of man by theology has been succeeded by the self-belittlement of man by science. In addition, Blumenberg – unlike both Nietzsche and Löwith – thinks that he can mount a robust defence of both modern science and progress.     

An Interdisciplinary Human-Environmental Examination of Effects Consistent with the Anthropocene in the Lower Illinois River Valley

Using archaeological and ecological data of animal communities, and fish communities in particular, we test for evidence consistent with the Anthropocene in the lower Illinois River valley across millennia. Environmental impacts by preindustrialized peoples may be minor compared to current alterations; however, this hypothesis is untested and should be assessed. Using the relative abundance of fish taxa, we tested for differences among archaeological and modern time periods, taking advantage of published zooarchaeological data sets and newly analyzed data. Collections from all archaeological time periods differed significantly from modern collections, but the relative abundance of fishes did not differ significantly among archaeological time periods. Sociopolitical context, material culture, plant-based subsistence patterns, and the use of animal classes shifted temporally, but these differences did not extend to the relative abundance of fish families. Our results suggest that dominating human influences on fish communities did not occur prior to the Late Woodland period in the lower Illinois River.     

Excavating Utopia: Why Archaeologists Should Study “Ideal” Communities of the Nineteenth Century

The study of utopias is riddled with contradictions: we admire and fear them; they are a radical critique of the modernist societies that surround them, and yet they are in some ways the archetypal product of modernity. This paper suggests that studying Utopia could be of value in analyzing some of the complexities and contradictions of Western society and ideology in the nineteenth century, as well as causing us to question some of the preconceptions we regularly bring to the study of the archaeological past. Finally I will suggest that a different kind of nineteenth century, one which includes the radical dissent and resistance of utopian thinkers and experimenters, provides a strong basis for a critique of the social values of modern capitalism.     

The evolution of rice: molecular vignettes on its origins and spread

The domesticated species Oryza sativa or Asian rice evolved starting approximately 9,000 years ago and from its centers of origin in China and India has subsequently spread throughout the Old World (and in historical times in the New World as well). This species is one of the key domesticated crop plants in the world and has emerged as a model for studying the origins and spread of domesticated taxa as well as in investigating the genetic basis for plant variation under domestication. Archaeological data has been critical in dissecting the origins and spread of rice throughout Asia, but molecular information has also provided a complementary approach to examining the evolutionary dynamics of this species. The evolutionary history of a species can leave its footprints within its genome. Moreover, genetic studies allow us to study the history of traits that do not leave an archaeological record—for example, grain stickiness or flowering time—which can provide insights into how crop species are adopted by different cultures. In this review, several molecular studies into the origin and spread of Asian rice are discussed and we explore the advances these genetic studies offer in our understanding of the evolution of domesticated species. We also explore how archaeological data can provide critical insights that can help refine genetic models of the origin and spread of domesticated species.     

From Masada to the Little Bighorn: The role of archaeological site interpretation in the shaping of national myths

Abstract

This paper describes the changing commemoration, political meaning and archaeological presentation of Masada and the Little Bighorn National Battlefield in an attempt to understand the role that each has played in the crystallization of national consciousness. In examining official efforts to preserve the site of ‘Custer's Last Stand’ – from its establishment as a US military cemetery in the late nineteenth century through recent archaeological exploration by the National Park Service – the paper analyses the theme of heroic death of ‘the few against the many’ as symbolic legitimation of frontier conquest. In tracing the history of the commemoration of Masada – from its initial identification by Edward Robinson in 1838, through its adoption as a Zionist symbol in the 1930s, to the large-scale excavations of the 1960s – the paper discusses archaeological attempts to verify Josephus' account of the mass suicide of the Jewish rebels and the site's use as a symbolic legitimation of territorial sovereignty. Finally, changes in the ‘official’ interpretations of the two sites (and emergence of dissenting viewpoints) are placed in political and intellectual context. This cross-cultural comparison is the basis for general observations on the role of archaeology, patriotic mythology and tourism in the development of modern nation states.     

Founding of a Monumentenwacht for Archaeological Heritage in Flanders (Belgium)

Abstract

In August 2009, Monumentenwacht Vlaanderen set out to develop a new service and monitoring system for archaeological heritage in Flanders. Such an initiative takes time, for it needs to be done thoroughly, and there are many questions that need to be addressed. The answers can be found partly in examples in other countries, but must also be evolved in practice within the Flemish context, where a policy on in situ preservation of archaeological heritage is still in its infancy. This paper explains how this new service has been set up.     

Into the Crater: The Mine Attack at Petersburg

In concentrating on spiritualism’s mediums and intellectual captains, scholars have paid little attention to the movement’s meaning to average séance‐goers. An investigation of spiritualism in nineteenth‐century California and Nevada – and especially in San Francisco – shows that mediums offered their patrons a valuable social product by tying together religion with entertainment and therapy. In doing so, spiritualists created a cultural technology of ‘spirit materialization’ that prefigured the electronic technology of spirit materialization in the twentieth century – telephone, film, radio, television. Spiritualists also helped create a therapeutic culture that prefigured psychotherapy. In reconciling Americans to the transience of nineteenth‐century social life, in offering them new conceptions of family and community, and by setting the stage for modern therapeutic culture and mass entertainment, Spiritualism became both a bridge to modernity and part of the infrastructure of modernity. The tension between religion, therapy, and entertainment, however, propelled spiritualism in contrary directions and ensured that it would not retain its popularity in the twentieth century.     

Beyond the Mirrored Horizon: Modern Ontology and Amodern Possibilities in the Anthropocene

Early talk of the Anthropocene has been prompted by material evidence of the incoherence of ontological divisions between humanity and the rest of Earth. Yet, ironically, it has also been dominated by modern narratives about human distinction, autonomy, and dominion. Along with recrimination about the death of nature, the modern Anthropocene carries hope of human redemption through natural evolution or technological progress. The resulting narratives of enlightened planetary stewardship reduce earthly multitudes to a common denominator, shoring up the mirrored horizons within which modern humans encounter only themselves. In response, I explore amodern possibilities for action in an Anthropocene beyond modern referents of nature and culture. These possibilities open up choices within planetary dynamics that are inherently human but not reducible to human agency. This is a politics of sustenance attuned to difference and relation and directed to the multitude of human‐other‐than‐human collectives, to the specific shared projects of existence, in which human interests are composed.     

Jules Verne's Metaphor of the Iron Cage

Max Weber's concept of the iron cage has become a byword in the scholarly world since the publication in 1930 of Talcott Parsons’ translation of The Protestant Ethic and the Spirit of Capitalism. What is less well-known is that Jules Verne had earlier used the iron cage metaphor in Twenty Thousand Leagues Under the Sea (1869) to reveal the paradoxes of modernity. Roland Barthes criticized Verne's vision of modernity as bourgeois and positivistic, pointing out his narrow-minded enthusiasm for futuristic technology. In this essay, I argue that Verne's originality lies precisely in his equivocal attitude towards modernity with its high technology. Verne, I suggest, does not reject technological modernity, but by dissecting it he reveals its propelling forces, high demands and price. He shows that the Enlightenment's Rule of Reason is, in the end, governed by the ancient passions of fear, bitterness and the thirst for revenge. It is this combination that makes the human condition tragic. Verne's Homeric imagination creates an epic hero—Captain Nemo—who personifies the remarkable alliance of modern science and ancient heroism.     

Mixed Metaphors: Dynamic Modernities in Southeastern North America

The concept of modernity has played an essential role in the development of anthropological archaeology. Providing the philosophical foundation upon which both culture historical and processual archaeologies were constructed, the application of theories based in modernism has led to the persistence of essentialist notions concerning the archaeological records of both Western and non-Western peoples. Examining archaeological materials from the Muskogee Creek peoples of interior Southeastern North America, I contend that previous conceptualizations of modernity lack sufficient nuance to adequately address the diversity of cultural practices among the post-contact Creeks (circa A.D. 1550–1830). Rather than the dichotomous perspective of Western moderns and indigenous primitives that predominates, recent archaeological research in Southeastern North America reveals a cultural milieu in which dynamic, contested modernities were created by both the colonizers and the colonized.