Charcoal analysis and dendrology: data from archaeological sites in north-western France

During the last 15 years, charcoal analysis of archaeological sites in north-western France has been carried out in conjunction with systematic and detailed dendrological examination. By considering these extrinsic criteria in association with the analytical results, palaeo-ethnographic and palaeo-environmental information can be obtained. The charcoals are classically identified under the microscope on the basis of their cellular structure. This examination is associated with an observation of the ligneous structure on transverse sections using a binocular lens. When charcoal fragments are large enough, the growth ring widths are measured. Tree ring curvature is also noted. Finally, alteration by fusion or radial cracks, the presence of fungal hyphae, and insect degradation are also recorded. Results are thus obtained on the nature of fuel used in domestic fireplaces and kilns. The selection of timbers and their catchment areas are also revealed. The average width of the growth rings in oak charcoal from domestic hearths coming from about forty sites in north-western France shows a significant increase from 6000 to 2000 BP. There is a similar increase in the number of heliophilic taxa used from the Neolithic to the Iron Age. This implies that the environment became more and more open because of use by society. The interpretation of the dendrology results applied to charcoal analyses is obtained through a convergence of criteria. Thus, charcoal analysis can provide more than just an identification of the species used, and can yield fundamental information on the interaction of society with the environment.     

Reviews

Abstract

The existence of sacred places is a widespread phenomenon throughout Palestine, one which is reflected in various types of local sites, such as water sources, graves, caves, trees and constructed shrines (maqams). In Islamic Palestine, the construction of maqams originated with the Fatimid (a Shiite group), in order to memorialise and 'greet' distinguished figures descended from the family of the prophet Muhammad. Thereafter, the Sunni faith actively adopted this concept and dedicated more than 2,500 sites to prophets, holy people, the righteous and martyrs. The sacred place of Sheikh Shihab ed-Din, like several hundred other Islamic maqams throughout Mandate Palestine, is located on top of a natural hill commanding a panoramic view. This place has held religious importance during the Byzantine and Ayyubid-Mamluk periods, right through to the present day. This paper studies the construction of the maqam as well as its related archaeological remains. It is based on a field study, a survey of the literature, and archaeological explorations conducted during a brief excavation season.     

The Role of Cultural Clustering in Attracting New Immigrants

Abstract This paper argues that new immigrants cluster in culturally homogeneous groups in the host country because of imperfect information. However, a pulling effect exists provided that the cultural communities are not too large. With a panel of migration flows to the major O.E.C.D. countries from the mid 1980s to the mid 1990s, it is shown that the existence of similar cultural communities attracts new immigrants. However, the effect is not homogeneous for all types of source and destination countries. Furthermore, the pulling effect is shown to fall to zero for cultural communities above a certain threshold size.     

Portrait de l’animal comme sujet

De nombreux philosophes anglo-saxons de tradition analytique nient qu’un animal puisse penser, ou qu’on puisse accéder à sa subjectivité. Nous développons une réponse alternative. La légitimité d’une évaluation de l’intelligence de l’animal repose d’abord sur une familiarité acquise à son contact au cours d’une histoire partagée. Elle est propre à celui qui vit avec un animal mais aussi à l’expert qui a acquis une connaissance de l’animal à la suite d’une pratique professionnelle élaborée. C’est parce que nous interagissons avec l’animal comme s’il était un sujet que nous sommes prêts à lui accorder une intelligence susceptible de rendre intelligibles nos relations avec lui. L’intelligence d’un même animal n’est pas fixée une fois pour toutes. Elle est en partie dépendante des dispositifs humains dans lesquels elle se trouve impliquée. La question d’une véritable zoologie se pose, qui étudie l’intelligence du vivant dans la perspective des sciences sociales aussi bien que dans celle de la biologie.