Dream City, Plaster City: Worlds’ Fairs and the Gilding of American Material Culture

This article focuses on the “gilding” in the Gilded Age: the imitative finishes and faux fa?ades that made the artifice of the Gilded Age possible. By drawing from the history of international world’s fairs and results from the 2008 archaeological excavation of Chicago’s 1893 World’s Columbian Exposition, these imitative forms can be seen to have provided an authentically transformative experience to those who consumed them by virtue of their cheap and temporary materials. Finally, looking at the twenty-first-century “McMansions” of the Second Gilded Age shows a similar drive to sustain illusions of affluence and status through imitative material forms.     

Material Culture and Indigenous Spiritism: the Katamansu Archaeological “Otutu” (Shrine)

Through the integration of oral history and ethnographic and historical data with archaeological evidence, attempts have been made to understand and reconstruct the settlement history of Katamansu, a late eighteenth-century historic town located on the Accra Plains of Ghana. Two seasons of archaeological excavations at the Koowule site of the town yielded some evidence of the 1826 Battle of Katamansu, a battle that was fought on the site between the Asante and the Ga and their coastal allies of the Gold Coast. The excavations also yielded two spectacular features, whose configuration and content appear to be the remains of a shrine of the Ga people. The features correlate well with ethnographic parallels described by Margaret Field, an anthropologist, in her research on the religion and medicine of the Ga in the 1930s. This paper presents the historical and material evidence of the 1826 battle as well as the analysis of the shrine contents. The shrine features provide insights into an archaeological shrine's mundane materiality. They also expose how local (Neolithic and historic) and European artifacts were recrafted and imbued with medicinal, magical, and spiritual properties to possibly cure and impress patients and supplicants in shrine ritual practices.     

The Maya “Protoclassic” from the Perspective of Recent Research at Nakum,Peten, Guatemala

Recently, the Maya site of Nakum has been the subject of intensive research by the Institute of Archaeology of the Jagiellonian University, Kraków, Poland. This work has significantly enriched our knowledge of the ancient Maya of northeastern Guatemala, especially during the so-called Terminal Preclassic or Protoclassic period (ca. 100 b.c.–a.d. 300), when many Maya centers suffered decline. The Protoclassic covers the transitional moment between two important periods of Maya chronology, the Preclassic and Classic, but so far, the typical ceramic components of this phase have been found in only a handful of Maya sites. Our research indicates that Nakum underwent important building programs and stable cultural growth during the discussed period. Here we discuss evidence of architectural and cultural activity at Nakum during the Terminal Preclassic within a wider geographic context. Our research highlights the role that Nakum played within Maya geopolitics in northeastern Guatemala and also contributes to the understanding of socio-cultural processes that the Maya civilization was undergoing during the as-yet poorly understood Protoclassic period.     

Evidence for Maya Household Subsistence and Domestic Activities: Use-Wear Analysis of the Chipped Chert Assemblage from Pook’s Hill,Belize

Abstract

From 1999–2005, the Belize Valley Archaeological Reconnaissance Project excavated Pook’s Hill (PKH-1), a single plazuela group located in the Roaring Creek Valley, Cayo District, Belize. Artifacts recovered at Pook’s Hill date predominantly to the Late and Terminal Classic (A.D. 700–950) and can be stratigraphically segregated into two distinct occupation phases, namely a Late Classic (A.D. 700–830) and a Terminal Classic-Early Postclassic (A.D. 830–9507+) phase. The chipped chert and chalcedony tools from the two phases were included in a combined program of low- and high-power use-wear analysis to reconstruct aspects of the socioeconomy. The results of the analyses reveal that the site’s inhabitants produced and used both formal and informal tools for a wide variety of subsistence and domestic tasks, and for the production of some utilitarian items. Stone tool use-wear evidence and the recovery of small quantities of other artifacts suggest that the Maya from Pook’s Hill produced more valuable objects of bone, stone, and shell, although it is difficult to accurately identify craft-production activities at the site from the context of recovery. Despite some variation in the specific activities undertaken with the chipped stone tools over time, the organization of lithic technology at Pook’s Hill did not change significantly from the Late Classic into the Early Postclassic period.     

Aftermath A.D. 696—Late 7th and Early 8th Century Special Deposits and Elite Main Plaza Burials at Buenavista del Cayo,Western Belize: A Study in Classic Maya “Historical Archaeology”

Between 1984 and 1989, a number of depositional contexts were excavated at the Classic Maya center/site of Buenavista del Cayo in the upper Belize Valley that appeared to be products of sudden cessations of activity or architectural “terminations” dating to sometime in the late 7th to mid-8th century. Ceramic furnishings also linked at least two elite status burials on the Central Plaza of the site to these deposits. Conjunctive analysis of the deposits, burials, and their contents together with applicable epigraphic history recorded at a nearby major city, Naranjo, suggests that they are the result of and directly reflect successful military action by Naranjo against Buenavista in a.d. 696. An examination of the contexts and epigraphic history concerned; the archaeological grounds for linking the two; and the rich, composite understanding of the deposits and their behavioral, cultural, and historical significance illustrate the rewards and advantages of 21st century Maya archaeology’s new paradigmatic status as true “historical archaeology.”     

Specialized Salt Production During the Ancient Maya Classic Period at Two Paynes Creek Salt Works,Belize: Chan b’i and Atz’aam Na

Underwater excavations at the Classic period (a.d. 300–900) ancient Maya salt works of Chan b’i and Atz’aam Na in Paynes Creek National Park, Belize, reveal activity areas associated with a substantial salt industry for distribution to nearby southern Maya inland sites where this biological requirement was scarce. Wooden architecture and salt making artifacts are abundantly preserved in a peat bog composed of red mangrove. Excavations, screening, and analysis of recovered material at the submerged underwater sites reveal that the artifacts are overwhelmingly briquetage: pottery vessels used to evaporate salty water by heating over fires to make salt. The spatial distribution of briquetage in relation to the interior and exterior of buildings reveals that salt production was occurring indoors. The plethora of briquetage and the scarcity of domestic artifacts indicate that the sites were specialized salt works and not physically attached to households.     

Maya Crocodilians: Intersections of Myth and the Natural World at Early Nixtun-Ch’ich’, Petén,Guatemala

This essay pursues a four-pronged, interdisciplinary approach in considering the possibility that the unusual layout of the lowland Maya site of Nixtun-Ch’ich’ in the lakes region of central Petén, Guatemala, might have been modeled on the scaly back of a crocodile. Part 1 summarizes the biological characteristics of crocodilians, particularly Crocodylus moreletii, and their habitats in lowland Mesoamerica. Part 2 reviews interpretations of these reptiles in myth and art, and exploitation of the creature in the lakes area. Third, the ceremonial core of Nixtun-Ch’ich’, established in the Middle Preclassic (800–400 BCE) period, is discussed. It exhibits an unusual grid of corridors creating a landscape resembling the bony plates of a crocodilian’s back, and a natural cenote-like fosa is proposed to relate to a mythical “Starry Deer Crocodile.” Part 4 discusses probable social and political characteristics of early community leaders who planned this site’s atypical layout, viewed through selectionist theories of cooperation and costly signaling. Designed to mimic the mythical crocodile of creation, Nixtun-Ch’ich’ illustrates the role of ideological power in the development of complex societies.     

Getting “Out of Africa”: Sea Crossings,Land Crossings and Culture in the Hominin Migrations

Palaeoanthropologists and archaeologists have advanced a wide range of explanatory narratives for the various movements of Homo erectus/Homo ergaster, and the first modern Homo sapiens, “Out of Africa”—or even back again. The application of Occam's razor—a parsimonious approach to causes—gives a more cautious approach. There is nothing in the available evidence that would require the ability for a human water crossing from Africa before the later Pleistocene, whether across the Strait of Gibraltar, the Sicilian Channel or the southern Red Sea (Bab el-Mandab). A parsimonious narrative is consistent with movements across the Sinai peninsula. The continuous arid zone from northern Africa to western Asia allowed both occupation and transit during wet phases of the Pleistocene; there is no requirement for a “sponge” model of absorption followed by expulsion of human groups. The Nile Valley as a possible transit route from East Africa has a geological chronology that could fit well much current evidence for the timing of human migration. The limited spatial and temporal opportunities for movements “Out of Africa,” or back again, also puts particular difficulties in the way of the gene flow required for the multiregional hypothesis of the development of modern Homo sapiens.     

A Review of “Henri Lefebvre and the Spanish Urban Experience: Reading the Mobile City”

In this article, the author analyzes how Salvador Espriu in La pell de brau (re)builds the myth of Sepharad that refers to the Hebrew name of the assembly of the medieval Hispanic kingdoms. La pell de brau is a work that opens the "collective cycle" toward a "we" framed within a specific historical context. The poet criticizes the unified vision of the Spanish nation and of the Catholic religion. The (re)construction of the myth of Sepharad not only reflects the crisis of the subject in search of an identity in an intolerant Spain after the civil war but also subverts the myth of the Spanish nation as created by the doctrine of National Catholicism under Franco.     

Life in a “Cathedral of Consumption’: Corporate and Personal Material Culture Recovered from a Cellar at the Robert Sayle Department Store in Cambridge, England, ca. 1913–21

An early twentieth-century assemblage dating to ca. 1913–21 associated with staff that worked for and lived in the associated hostel of the Robert Sayle department store in Cambridge, England, contained a mixture of material that was supplied by the business for communal activities and personal items. The contrast between these two types of material allows the relationship between the business and its staff to be explored. The assemblage is also considered in terms of the class, gender and age composition of the hostel population and the concept of resistance.     

“Half Bacchanalian,Half Devout”: White Intellectuals,Black Folk Culture,and the “Negro Problem”

In the wake of the Civil War, white Americans generated an unprecedented amount of writing about the songs, stories, and “superstitions” of black southerners. This interest was not purely esthetic. In the late nineteenth century, folk culture was commonly conceptualized as a gauge of racial character and potential; in consequence, discourse on black folklore was entangled with the debate on the social and political place of African Americans. A number of scholars have noted the ways in which white supremacy was bulwarked by the work of folklorists, ethnologists, local color writers, and other intellectuals. The variety and contingency of this discourse on race, however, has sometimes been obscured, giving the impression of a static and monolithic racial ideology. Ideas about black folk culture shifted over time, shaped by a range of racial attitudes encompassing a liberal emphasis on uplift, a conservative commitment to stasis, and a radical insistence on regression. Moreover, the racial politics of intellectuals determined not only the ways in which they represented black folk culture, but also the particular cultural forms about which they wrote. Thus, while the Christian content of the “spirituals” suited the agenda of liberal reformers, the supposedly sinister figure of the conjure doctor complemented radical discourse on dangerous racial degeneration.     

“A Little Gravy in the Dish and Onions in a Tea Cup”: What Cookbooks Reveal About Material Culture

Six British colonial and Anglo-American cookbooks from the period 1770–1850 provide insights into the ways in which items of material culture often were used in the past. The multiple functions of many items suggest the need for critical reconsiderations of the functional typologies and status markers so heavily relied upon by historical archaeologists, as well as rethinking of gender associations for some items of material culture.     

‘Rock-art’, ‘Animism’ and Two-way Thinking: Towards a Complementary Epistemology in the Understanding of Material Culture and ‘Rock-art’ of Hunting and Gathering People

In recent years, the concept of ‘animism’ has gained considerable popularity among archaeologists in exploring non-Western expressions of material culture. This development has also influenced recent academic approaches towards the study of ‘rock-art’ of people living as hunter and gatherers or in a hunting and gathering tradition. We argue here that attempts in this direction so far are generally compromised, because they fail to take Indigenous philosophies and intellectual contributions seriously. Any concern with Indigenous material expressions, including so-called rock-art, has to involve a critical re-assessment of academic discourse itself and a challenge to the primacy of Western scientific and literary, academic methodologies. With reference to the ‘rock-art’ and the world-view of the Ngarinyin (Kimberley, Northwest Australia), we present some preliminary thoughts for the development of an alternative interpretative framework, while offering a (much needed) legitimacy to another more balanced epistemology.