The Goldfields’ Sabbath: A Postsecular Analysis of Social Cohesion and Social Control on the Ballarat Goldfields, 1854

The historiography of the Sabbath reflects closely the concerns of its Sabbatarian subjects: the rise or fall in public piety and the effectiveness, or lack thereof, of evangelical moral reform and social control. In this article we step away from the question of how religious or secular goldfields society was, and instead, observe how Sunday functioned on the goldfields. In doing so we eschew a dominant narrative of religious history — secularisation — and deploy a postsecular analysis. Such an analysis reveals a remarkable degree of social cohesion: a diverse, but common, practice of rest on the Sabbath. It was only because of the universal honouring of the goldfields’ Sabbath that government troops were able to so quickly and decisively end the Eureka Stockade on Sunday, 3 December 1854.     

Tell formation processes as indicated from geoarchaeological and geochemical investigations at Xeropolis,Euboea, Greece

Xeropolis is a tell site on the island of Euboea, Greece just to the east of the village of Lefkandi, and was occupied from the Early Bronze Age to the Early Iron Age. Excavations in recent years have provided an opportunity to investigate site formation processes using geoarchaeological and geochemical techniques. Sediments derived from the tell on the southern side have been lost by coastal erosion whilst those on the north mantle the flanking slope. Of particular interest is a homogeneous and unstratified deposit of over 2 m which overlies the archaeology near the southern perimeter of the summit area. The soil structure as evident in thin sections indicates a high degree of bioturbation, probably stimulated by recent manuring and cultivation. The implication is that tillage erosion has had a major impact on the morphology as well as on the surface soils of the tell. Despite such reworking and redeposition of near surface materials, it is still possible from multi-element analysis to identify the geochemical distinctiveness of six archaeological contexts (pit, house, plaster floor, alley, road and yard); pits and floors have high loadings of all elements except Pb; in contrast pits and floors have the lowest elemental concentrations.     

Grace Mildmay and the painted glass window in the Mildmay chapel at St Leonard’s church,Apethorpe, Northamptonshire

?????The 1621 painted glass window in the Mildmay chapel of St Leonard’s church, Apethorpe, Northamptonshire, belongs to the revival of figurative glass in churches during the first half of the seventeenth century. Its four subjects, the Fall of Adam and Eve, Christ’s crucifixion and resurrection, and the Last Judgement, express orthodox reformed belief in original sin and salvation only through faith in Christ’s saving grace. But the window’s design and unusual iconographic details are atypical of the period. Theme and imagery closely parallel sixteenth-century bible illustrations and both can be understood in relation to the volume of meditations compiled over her lifetime by Grace, Lady Mildmay, who was the patron of the chapel. The paper argues for her close involvement in the evolution of the imagery; the window can be seen as a visual equivalent of her meditations, and expresses her preoccupation with sinfulness, redemption, resurrection, and the afterlife.     

Cultural Tourism and Community Economic Development

This study examines the relationship between cultural tourism and economic development. Two specific objectives are identified: first, to describe variations in expenditures of cultural tourists in nine small communities of southern Ontario; and, second, to identify factors responsible for the observed variations. Data collected in a visitor survey reveal that cultural tourists spend, on average, nearly $200,000 annually within each study site. Variations in total audience expenditure are found to be a result of differences in annual attendance and average visitor expenditures, as influenced by community population and economic base, theater revenue, visitor motivations, and income levels. It is concluded, therefore, that in addition to enhancing cultural wellbeing, professional theater companies act as a catalyst for tourism and provide financial benefits for a community: one option to be considered to further the process of economic development within a locale.     

Complicating the Local: Defining the Aymara at Tiwanaku, Bolivia

The archaeological site of Tiwanaku, Bolivia, is commonly held to be the “Spiritual Capital of the Aymara People.” But negotiating who qualifies as Aymara, and in what contexts, is decidedly more complicated. Local political divisions between residents of the village of Tiahuanacu (who are seen locally as less-Aymara but not as not-Aymara) and residents of the surrounding rural communities (who are considered to be unquestionably Aymara) structure discussions about who has the right to earn income at the Tiwanaku archaeological site, who manages major public events, and who is responsible for the site’s maintenance and security. The situation is complicated further by national-level events such as the Winter Solstice, where urban Aymara travel to Tiwanaku to seek their roots, and Bolivian Presidents and politicians come to participate in national Aymara “culture.” I focus on the intervención (“Intervention”) that took place in Tiahuanacu in August 2000, which resulted in the transfer of management of the Tiwanaku archaeological site from the Bolivian state to local municipal and indigenous authorities. Heritage researchers should take such local divisions into account, rather than assuming that “locals” are politically unified or easily delineated by geographical boundaries.