The distribution and sources of archaeological obsidian from southern France

One-hundred-and-sixty-two pieces of obsidian have been found at 50 archaeological localities in southern France. The distribution is concentrated in the Rhône Valley, but includes sites in Drôme and in southwest France. The obsidian is mainly from sites of the Chassey culture (4th and 3rd millennium Neolithic), but there is one Impressed Ware site (Early Neolithic) and four Copper Age sites with obsidian. Only a small proportion of the obsidian (31 pieces) consists of waste pieces, providing little evidence for on-site working. 10 pieces of obsidian were analysed by instrumental neutron activation analysis to determine their geological provenance. Seven pieces proved to be from the Sardinian SA source, one from Lipari, and two from Pantelleria. Chronologically there is some division between sources used: all three pieces of Liparian obsidian so far identified from southern France, in this work and by earlier researchers, belong to Early Chassey contexts, and the two Pantellerian pieces are from a Copper Age dolmen. Sardinian and Liparian obsidian probably reached France by way of northern Italy. where both types were in use in contemporary cultures. The two Pantellerian pieces are evidence of some type of contact between France and the southern Mediterranean in the Copper Age, despite earlier suggestions of a very restricted distribution for the Pantellerian source. Obsidian was probably imported to southern France with other goods since the small amounts used would not warrant a separate trading network for obsidian alone.     

‘Access to Women’: Securing Mormon Whiteness in the US Army's Regulation of Commercial Sex in Chihuahua, 1916

This article argues that Mormon colonists – once refugees who had sought freedom from persecution for their sexual practices – asserted a white middle-class respectability as they cooperated with the US Army and corresponded with officers on the management of the soldiers’ sexual conduct. Their success depended heavily on shared understandings of the race and gender of the people involved. That is, they leveraged prevailing assumptions about Black soldiers’ bodies as aggressive and in need of sex, about white Mormon women's bodies as vulnerable and about Mexican women's bodies as racially in-between and thus suitable for the sexual service-work of enlisted men, pliable and ready to be made ‘accessible’ to soldiers. John Pershing, when asked to explain his decision to build the brothel, justified his choice by saying he had all Black troops at the camp and that nearby Mormon colonists had complained of these Black men meeting women outside for sex. This article explains how, why, for whom and to what end Pershing's explanation worked.