Artefacts,archaeologists and American Indians

Abstract

Archaeologists traditionally have observed the style and technology of artefacts and used this to classify archaeological assemblages, describing the repeated association of artefact groups as a ‘Culture’. We continue to place overwhelming reliance on our ability to derive meaningful information about past culture from artefacts, yet the importance these objects had for the members of the cultural group (past and present) is not adequately considered. The typological approach sidelines the creative role of the artisans, we find out a little about their economy, gain momentary glimpses of their religion, but learn almost nothing about their humanity. Archaeologists tend to focus on the physical, technological or esoteric attributes of an artefact, while indigenous populations tend to focus on the object's ritual or social importance. This is most apparent in the treatment of funerary artefacts. Until recently, many American Indian tribal groups have seen no distinction between ‘grave robbing’ and ‘archaeological excavation’ it made no difference to them whether the dead were disturbed by looters or by qualified archaeologists. By involving indigenous populations in the design, practice and dissemination of archaeological research, we can add humanity to our study of the human past, and take a step toward a truly worldwide archaeology.     

Speech,Gender and Power: Beyond Testimony

This article aims to unsettle some taken‐for‐granted ideas about speech and power, to argue against taking testimony ‘at face value’ without reflecting also on silence, on the forms and techniques of talk, on embodied communication, and on the complex ways in which interests are expressed and animated. It argues that treating direct testimony in public political institutions as a metric of gender inequality may be another example of the distortions that follow from an uncritical adoption of an unmarked male template of speech as universal standard. The article aims thereby to improve the way development researchers ‘hear’, and how practitioners think about ‘participation’.     

Gender,Memory and Social Power

Two books are reviewed here, the first, by a historian of western Europe, Elisabeth van Houts, the second by a Byzantinist, Lynda Garland. Aspects of van Houts's book discussed are: the complementary roles of women and men in the production of historical writing; the role of women in the transmission of oral testimony, especially on genealogies and on property rights claimed through women; and the gender‐specificity of women's transmission of valued objects. The book's contributions to the history of the family are stressed. Lynda Garland's treatment of a series of Byzantine empresses is appreciated as informative, but criticised for lack of reference to historiography on medieval female rulership in western Europe, and insufficient analysis of structural features of the Byzantine polity. A brief conclusion reflects on gender and power in early medieval east and west.     

British Muslims: Past,Present and Future

Abstract: Around the European Union, the implication by large sections of society is that there is something intrinsically different about Islam that makes it difficult to integrate Muslims into European societies. Some of these sections of society are non‐Muslim, and are reluctant to allow such integration to take place; others are Muslim. These sentiments raise a number of issues relating to plural identities and their compatibility with modern day Europe and Islam, with such issues finding variable expressions in member‐states. The British example represents an illustrative case study, having a long history of interaction with Muslims and being the home of a large Muslim population. History bears witness that in terms of religious diversity, the U.K. was never a monolithic society based on a monoculture. From the Middle Ages until the beginning of the twentieth century, there is strong evidence to show that there was, at the least, British contact with Muslims. In Britain, just as all over Europe, Islam has a long lineage: “For British Muslims, the past does not have to be ‘another country.’”     

Gender,Power and Crib Geography: Transitional spaces and potential places

D. W. Winnicott's notion of 'transitional space' is noted as a potentially important contribution to post-Englightenment thinking because it decenters reason and logic in favor of playing with and making use of as the qualities most characteristic of human being. Winnicott is also, perhaps, the one child development theorist whose speculations parallel most closely contemporary post-modern interests of geographers. His principal concerns are how children (and adults) bridge the gap between egocentricism and recognition of an external world and how they distinguish between self and other. Unlike Piaget, Freud or Lacan, Winnicott does not problematize the separation of the child and her external environment primarily in terms of objective distancing, naming, rationalizing or compartmentalizing. Rather, Winnicott describes the place of play and child development in terms of transitional spaces which, we argue, bear close resemblance to the ideas which surround Henri Lefebvre's trial by space. In part, our intent is to spatialize Winnicott's ideas and to give specific form to some of Lefebvre's abstract notions of how space is produced. Winnicott's ideas are particularly intriguing for geographers because transitional spaces are theorized as the spaces out of and from which culture arises. As with play (an object), in culture there is something to make use of (a tradition), but the child/adult also has the capacity to bring something of her inner self to the tradition. In addition to discussing the potential of a link between the work of Lefebvre and Winnicott, the paper discusses the value to geography of post-structural feminist Jane Flax's recent interrogation of Winnicott's ideas. Flax's concern is to rework Winnicott's ideas from a feminist perspective and apply them to an account of identity formation which focuses upon justice and the play of differences. Transitional spaces help conflate notions of self and place, but they are also places wherein liberatory notions of justice and difference may develop.     

The New Men's History and the Peculiar Absence of Gendered Power: Some Remedies from Early American Gender History

Historians with feminist commitments have expressed reservations about men's history and men's studies. This unease has existed more or less from the first appearance of men's history as a specialised area of inquiry, and shows no signs of abating. The first part of this article explores the sources of this unease. It discusses several guiding premises of men's history and shows that they tend to lead to the occlusion of men's gendered power over women. Nonetheless, the scrutiny of the gender of men is the logical outgrowth of several decades of theoretical and empirical work on gender–witness the many historians of women and gender who have recently turned their attention to the systematic study of manliness and masculinity. With the help of examples drawn from the scholarship on the history of the British colonies in America and the early United States, the second part of this article enumerates several strategies for successfully highlighting men's gendered power in histories of manliness and masculinity.     

Crafters of Kingship: Smiths,Elite Power,and Gender in Early Medieval Europe

IN THE EARLIEST CENTURIES of the Middle Ages, skilled metalsmiths were greatly valued by cult leaders who required impressive objects to maintain social links and the loyalty of their retainers. Despite their clear importance, smiths were peripheral characters operating on the fringes of elite communities. Such treatment may reflect an attempt to limit the influence of metalworkers, whose craft was seen as supernatural and who themselves were probably spiritual figureheads; archaeological evidence associates smiths and their tools in symbolic processes of creation and destruction, not only of objects but also of buildings and monuments. The Church clearly appropriated these indigenous practices, although conversion eventually saw the pre-eminence of the sacred smith and their practice wane. Anthropological study provides numerous comparators for skilled crafters acting as supernatural leaders, and also suggests that as part of their marginal identity, smiths may have been perceived as a distinct gender.