New field and geochemical evidence from vitrified forts in South Morar and Moidart,NW Scotland: further insight into melting and the process of vitrification

New field and laboratory work has been carried out on two vitrified forts, Rhubh Aird Ghamhsgail near Arisaig and The Torr near Acharacle. Fieldwork confirms that both are constructed from rubble largely comprising local psammitic Moine Supergroup rocks and that their walls are relatively well preserved with large portions of vitrified material remain, particularly at The Torr, where remnants of up to four courses of stone facing occur. The preserved wall fills comprise mostly psammitic rubble set in a dark brown, vesicular, glassy to aphanitic matrix that in many places preserves evidence of downward flow. Conventionally, vitrification is explained through combustion of timber interlacing within the walls leading to melting that has been modelled in the granite system. However, considering Iron Age smelting technology, this leads to problems in obtaining high temperatures (≥1000 °C) over tens of metres of wall length. Geochemical analysis of the vitrification indicates that modelling the melting within the granite system is incapable of providing a partial melt matching the composition of vitrification. At The Torr, pelite fragments have been found near the base of the wall where partial melt occurs as black bubbles. In these fragments it appears that micas (largely biotite) have formed the melt via the reaction biotite + quartz = sanidine + orthopyroxene + liquid which takes place at temperatures c. 850 °C. Quench crystals in the melt include orthopyroxene, plagioclase, spinels, ilmenite, magnetite, anatase and apatite confirming that it was not a granite melt. These melted fragments are found next to material with biotite that, superficially, appears unmelted, suggesting that some of the heating took place perhaps away from the edifice and unmelted residue was utilised as part of the rubble fill, suggesting that in situ partial melting of the rubble is unlikely. However, in other parts of the edifice heat affected, yet unmelted, fragments are dominant. The new evidence indicates that vitrification occurred at lower temperatures than previously modelled and thus the melts could have been achieved more easily than previously thought.     

Translating relics: Victricius of Rouen and fourth‐century debate

This article uses a little‐known sermon by Victricius, bishop of Rouen, as an approach to the fourth‐century debate on the translation of relics. In the last third of the fourth century, the cult of martyrs and their relics was promoted by Damasus of Rome, Paulinus of Nola and Ambrose of Milan, but remained controversial in the western churches. Roman law forbade the disturbance of dead bodies, especially where magic was suspected. Christians as well as non‐Christians were repelled by the veneration of bone, bloodstains and dust, and by the extreme asceticism that was often associated with relic‐cult. The sermon Victricius preached, welcoming to Rouen a gift of relics from Ambrose, is here interpreted as an attempt at cultural translation. Victricius deploys a late‐antique education in rhetoric and philosophy to make relic‐cult and asceticism acceptable. Like many others, he uses the adventus, the ceremonial reception of a visiting emperor or his deputy by local aristocracy and officials, as an analogy for the reception of relics by ascetics and clergy. Exceptionally, he equates corporeal relics with the presence of God; but his unique theology of relics was lost to view.     

Introduction

This introduction will consider how these four papers mark new boundaries of an expanding anthropological project both in their theoretical aspirations and their empirical reach. While the papers address quite different questions, each is relevant to the contemporary relationship between anthropology, indigenous people and the Australian nation. To highlight that relevance I will draw on elements of anthropology's history using some of Stanner's observations in the 1950s. In the last section I discuss some contemporary conditions and criticisms of anthropology.     

Family photographs and domestic spacings: a case study

This paper elaborates the argument that domestic space should be considered as the product of relations that extend beyond the home. It examines one common domestic object – family photographs – and explores how the particularity of this photography and the specificity of its display by white middle-class mothers with young children in South-east England produce just such an extended domestic space. The stretched space co-produced by these mothers and photographs is also a form of stretched time, and it is integrative in complex ways; it contains different kinds of absences which disturb but do not break its cohesion. The paper also discusses why the display of family photographs is done almost exclusively by women.