Clamming Up: An Ethnoarchaeological Study of a Costa Rican Artisanal Clam Fishery

A vibrant artisanal fishery of the brackish water marsh clam (Polymesoda acuta) is located in the lower Río Tempisque, Costa Rica. Fishermen harvest clams from shoals according to tidal and lunar cycles. They take most clams directly to riverside processing stations to be cooked and sold as salted meat, although some cooked clams are dried, and others sold live. Processing activities result in the formation of shellmounds that share significant similarities and some differences with ancient marsh clam shellmounds of coastal Chiapas, Mexico. In this study, procurement and processing activities are described and quantified, revealing the substantial amount of labor and skill involved in the modern fishery. Implications for archaeological preservation and predictions from optimal foraging theory are evaluated.     

Out of The Shadow of Vasari: Towards A New Model of The ‘Artist’ in Colonial Latin America

Within shifts affecting colonial studies, a ‘life-work model’ employed in colonial art history has been left unexamined. Developed by a contemporary of Michelangelo, Giorgio Vasari (Italy, 1511–1574), this methodology was grounded in particular European social conditions that allowed the creation of the ‘artist’ whose ‘artwork’ was the inalienable product of a single mind and hand. Following the art historical paths laid by Vasari in the viceroyalties leads to dead ends: indigenous artists who efface their individuality; painters who exist with little social or historical context; and artworks whose conservation denies finding the traces of the hands that made them. Because artworks were and are the connective tissue of complex social networks, reconfiguring concepts of ‘artist’ and ‘artwork’ and recasting them in accordance with social practices within Latin America, gains us purchase on how colonial subjects, in their engagement with their material worlds, came to be constructed.

Resemblance to European prototypes is an essential historical reality of colonial artworks: much artwork, particularly the painting, of colonial Latin America ‘looks’ like that of early modern Europe and thus has generated a foundational expectation, laid out in purest form by Manuel Toussaint (Mexico, 1890–1955), that Latin American art history might also look like Europe's. We argue that a mismatch with Europe and its methodologies means that certain, foundational historiographic assumptions about writing art history for Latin America need to be reassessed, in particular the ‘artist’ and ‘artwork.’     

Late Middle Palaeolithic occupations in Ciemna Cave,southern Poland

Recent excavations in Ciemna Cave in the Pr?dnik valley near Ojców, southern Poland have brought to light new stratigraphic and techno-typological evidence concerning Late Middle Palaeolithic groups and their cultural affinities. In 2007, excavations began in the hitherto-unexplored main chamber of Ciemna Cave, with the goal of clarifying the results of previous work in other parts of the cave. During excavation the rocky floor of the cave was reached. About 1000 stone artifacts have been collected to date. Three cultural traditions have been documented: Mousterian, Taubachian, and Micoquian. Within the Micoquian tradition, three cultural levels were observed, which enriches the previous understanding of occupational phases at the site. These findings permit revision of the traditional terms “Pr?dnik industry” and “Pr?dnik technique.”     

Teresa de Ávila: Portrait of the saint as a young woman

ABSTRACT

Teresa de Jesús (known as Teresa de Ávila in the English-speaking world) began life in a comfortable, merchant-class family. The daughter and granddaughter of conversos, she was one of twelve children (two from the first marriage of Don Alonso de Cepeda, Teresa's father, and ten from the second). She received a good education for a girl of her period and class, probably learning to read and write from parents and tutors, and then studying at a convent boarding school. She undoubtedly learned the importance of letter writing from her father, as business in early modern Europe was conducted largely through correspondence. Although traditional biographers paint a romanticized view of Teresa's girlhood, a careful reading of her Vida, letters, and other documents reveals that there were many strains on the Cedepa-Ahumada household. Among the causes were the Cepedas' deteriorating financial situation, societal pressures on conversos, the death of Teresa's mother, tensions among the siblings, the departure of Teresa's brothers for the New World, and Teresa's illness.     

Raspadita: a new lithic tool from the Isthmus of Rivas,Nicaragua

A new lithic tool type was discovered at the Pacific Nicaraguan archaeological site of Santa Isabel (AD 800–1350) and named raspadita (small scraper). Thousands of these small tools (1–2 cm in length) were found. They have a rounded proximal edge and a pointed distal end. In this study, the raspaditas are proved to be a coherent tool class with minimal variation in size, shape, material type and usewear. They were manufactured from white chert bladelet cores using soft hammer percussion and pressure flaking unifacial retouch. Usewear points to a composite tool form and a scraping function for the raspaditas. Scanning electron microscopy determined a ventral leading, dorsal following, unidirectional scraping motion for the raspadita proximal end. The material that was scraped has still to be definitely determined but phytoliths visible in the SEM images suggest that the composite tool was used for plant processing.     

Gender,Work and Fears of a ‘Hybrid Race’ in 1920s New Zealand

The 1929 New Zealand Committee of Inquiry into the Employment of Maori on Market Gardens affords insight into the ways in which masculine fears of racial degradation through miscegenation – of a ‘hybrid’ Chinese/Maori race – operated within a hierarchy of race, gender and Iwi (tribal) interests. The participation of Maori men in national politics contributed to a new articulation of ‘National Manhood’, in which Maori men and white men combined to express fears about women's work and sexuality and young women's potential to undermine a fragile and contested hierarchy of racial purity. Maori women, silenced in the cacophony of voices lamenting their plight, were at the centre of debates between Maori men, Pakeha (white New Zealander) employers, Chinese market gardeners, Anglican and Methodist interests and Pakeha women's groups. I argue that the Inquiry was about commerce, both in a business and a sexual sense. As a historical episode, it also serves to complicate the picture of New Zealand as a historically bicultural society, made up only of Maori and Pakeha, by signalling the importance of the Chinese in debates about national belonging.