Lebensaltertheorien in der Anthropologie der Romantik

Theories of stages of life within the anthropology of romanticism. – The essay discusses the importance and prominence of theories about different stages of life in the anthropological and medical discourse of romanticism. This discourse has clearly a stabilising and restaurative function, favouring the age of moderate manhood. The political and social regulative implications of these theories demand a restaurative roll‐back. The essay is based on a concept of sociology of knowledge formation.     

THE AMINOCHRONOLOGY OF MAN‐INDUCED SHELL MIDDENS IN CAVES IN NORTHERN SPAIN*

Here, we provide the first report on the ages of 54 archaeological levels in 38 caves in northern Spain by means of the aspartic acid d /l ratio measurements in Patella shells, with good results. For this purpose, we developed an age calculation algorithm that allows the numerical dating of deposits from other archaeological localities in the area and nearby regions. We conclude that the sample size—that is, the number of shells analysed within a single level—reinforces the importance of analysing numerous specimens per horizon and the understanding of the time‐averaging concept. The ultrastructure of different species of Patella shells was also studied, showing calcite in their apexes and aragonite at their margins.     

CHEMICAL AND PHYSICAL CHARACTERIZATION OF STUCCOS FROM A MEXICAN COLONIAL BUILDING: EL MUSEO DEL CALENDARIO OF QUERETARO*

Restoration requires the use of appropriate characterization methods and suitable new material preparation processes permit the reproduction of the original material to be as similar as possible in order to be an appropriate application method. The combination of these factors will facilitate a good restoration process. Different stuccos were taken from El Museo del Calendario, a building located in Querétaro, Mexico which was built in the 16th century. All the stucco samples were studied using the characterization process which is proposed in this article. The characterization method consisted of the use of analytical techniques, such as X‐ray diffraction, Fourier transform infrared and scanning electron microscopy. This characterization method made reproduction of the original material possible. The new material combined with new application techniques developed in situ will result in a high‐quality restoration process.     

IS THE MACROSCOPIC CLASSIFICATION OF FLINT USEFUL? A PETROARCHAEOLOGICAL ANALYSIS AND CHARACTERIZATION OF FLINT RAW MATERIALS FROM THE IBERIAN NEOLITHIC MINE OF CASA MONTERO*

Casa Montero is a mining complex located outside Madrid (Spain), dated from the Early Neolithic (c. 5400–5000 cal bc ). An area of some 4 ha has been investigated and some 4000 shafts recorded, of which 324 have been excavated. The characterization of its raw flint materials and the establishment of its diagnostic features are indispensable in the reconstruction of the distribution of the mine's products beyond the immediate site. This work reports the geological study of the mine's Miocene flint layers and their petrological characterization. Archaeological samples from the mine's shafts were classified according to macroscopic features and petrological characteristics.     

Between Religion and Superstition: Buddhism and Daoism in Guangzhou,China, 1900–1937

This paper illustrates how Buddhist and Daoist monasteries in Guangzhou, with their legal religious status, situated themselves within the new concept of the modern nation‐state, and how the distinction between religion and superstition affected ordinary people's religious lives. There were inherent tensions between religion and the modern nation‐state, and the survival of Buddhism and Daoism was determined by their subordination to the state ideology and to political authorities’ regulation. However, the government did not regulate the form of worship in government‐approved religious sites. Due to the syncretic nature of Chinese religion, the select few of the Buddhist and Daoist monasteries in Guangzhou, with government recognition as symbols of “true religions,” paradoxically served as a protective umbrella for the people to carry on with their “superstitious” practices. At the level of praxis, the line between religion and superstition was not as distinguishable as the government had envisioned.