Female artistic identity in place: the studio

In this paper I examine the role of the studio as a central site of artistic identity construction and maintenance. Using ten case studies drawn from interviews with contemporary women visual artists from Toronto, Canada, I argue that women artists value studio space because it powerfully reinforces their sense of commitment and belonging to a predominantly male‐dominated profession. I consider how women cope with the demands of artistic practice when they are unable to establish a spatially separate workspace by addressing the experiences of artists who are parents. I demonstrate how women artists who are primary care‐givers are rarely adequately protected from the interruptions of daily life and have grown accustomed to working in fragments of time and space. While these women may appear willing to concede space to others, when space is crucial to their artistic practice, they have a remarkably strong influence on the form of their creative environment. I maintain, then, that the studio as a fixed physical space continues to be a very real necessity for women artists in all stages of their careers.     

Ishango revisited: new age determinations and cultural interpretations

The lakeshore site of Ishango in Zaïre has been interpreted as an early locus of a generalized fishing adaptation or aquatic civilization which spread rapidly across eastern and northern Africa during the wetter climatic conditions of the early to mid-Holocene. New evidence from Ishango implies that this adaptation may have developed in the late Pleistocene and that its technology subsequently diffused to other regions where it was associated with a range of lithic styles, varying economies, and occasional ceramics.

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Résumé Le gisement lacustre d'Ishango au Zaïre a été interprété comme l'ancien locus d'une adaptation généralisée à la pêche ou d'une civilisation aquatique qui s'est étendue rapidement dans l'Afrique orientale et septentrionale au cours des conditions climatiques plus humides de la première moitié de l'Holocène. De nouveaux indices à Ishango impliquent que cette adaptation a pu se développer au cours du Pléistocène tardif, et que sa technologie s'est diffusée ultérieurement dans d'autres régions où elle était associée à toute une série de styles lithiques, à des économies variées, et de temps en temps à des céramiques.

     

Australian children's independent mobility levels: secondary analyses of cross-sectional data between 1991 and 2012

This study investigated changes in Australian children's independent mobility levels between1991 and 2012. Data from five cross-sectional studies conducted in 1991, 1993, 2010, 2011 and 2012 were analysed. Parent and child surveys were used to assess parental licences for independent mobility and actual independent mobility behaviour in children aged 8–13 years. Findings show declines in the proportion of young children (≤10 years of age) being allowed to travel home from school alone (1991: 68%, 1993: 50%, 2010: 43%, 2011: 45%, 2012: 31%) and travel on buses alone (1991: 31%, 1993: 15%, 2010: 8%, 2011: 6%, 2012: 9%). Furthermore, the proportion of children travelling independently to school decreased (1991: 61%, 1993: 42%, 2010: 31%, 2011: 32%, 2012: 32%). Significantly fewer girls than boys travelled independently to school at each time point (p?≤?.001). Overall, the findings suggest that Australian children's independent mobility levels declined between 1991 and 2012.     

Revisiting the Old Ones

These volumes exemplify diverse meanings in the concept of “revisiting the past.” In his archaeological travel memoir, Roberts physically revisits archaeological sites, and also sadly re-evaluates his idea of in-situ preservation. Two edited volumes illustrate other aspects of revisiting the past. In research contexts, revisiting and re-assessing carry a more upbeat message of intellectual progress through continued evaluation of past ideas. Although research can be messy and non-linear, the act of stopping to assess existing knowledge demands continued engagement with old documents, artifacts, and models, while also looking forward to development of new ways to describe and understand the past.     

Warrior Women,the Holy Spirit and HIV/AIDS in Rural Papua New Guinea

ABSTRACT This article analyses a group of Gogodala Christian women in the Western Province of Papua New Guinea who are referred to as ‘Warrior women’ and who pray, sing and call upon the Holy Spirit to cleanse their own bodies and ‘turn their eyes’, so that they are able to see those who threaten the health and well‐being of the wider community. These women have focused primarily on bringing male practitioners of magic — iwai dala — shadowy and powerful men who operate covertly and away from the gaze of others, out into the open. Whilst this has been happening for many years, the spread of HIV and AIDS into the area, fuelled by what many in the area believe is the rise of unrestrained female and male sexuality and the waning of Christian practice and principles, has meant that those perceived to bring harm to the community through their sexual behaviour have become recent targets for Warrior women. HIV/AIDS, referred to in Gogodala as melesene bininapa gite tila gi — the ‘sickness without medicine’ — is understood as a hidden sickness, one that makes its way through the community without trace until people become visibly ill. Warrior women seek to make both AIDS and those who, through their behaviour, encourage or enable its spread more visible. In the process, however, a small number of them are overcome by the Holy Spirit, so much so that they become daeledaelenapa — mad ‐ their behaviour increasingly characterised by childishness and uncontrolled sexuality.