Skiffle in the U.K.: the indigenization of a musical genre

ABSTRACT

This article examines the creation and diffusion of skiffle, and analyses how it emerged from the transatlantic flow of popular music from the United States to the United Kingdom, and the process by which it became “indigenized” in the U.K. I have also looked at the salience of race, the legacy of English music hall song traditions, and the idea of indigenization of music in post-WWII Britain. I have highlighted how skiffle eventually became “English,” its later impact on popular music in the U.K. in the 1960s and thereafter, and the complexities inherent in the idea of musical genre.     

Cultural relativism and indigenous rights: Rethinking some dilemmas in applied anthropology (part 2)

The basis on which people should understand and relate to each other is a crucial dilemma for applied anthropology and a human rights organization such as the Forest Peoples Programme. Cultural relativism rejects universalism, critiques the individualist emphasis of human rights as Western imperialism and teaches that every society must be understood on its own terms. While it is true that some countries have resisted the impositions of the human rights regime, most have also ratified the key human rights treaties. It is clear that the notion of ‘human rights’ is a cultural construct of Western civilization, with a long gestation dating back to the ancient Greeks. Human rights have three foundational principles: individual rights, non-discrimination and self-determination. The tension between the three creates space for cultural specificity, decolonization and the assertion of collective rights. Indigenous peoples have effectively used the human rights system of the United Nations to reclaim their collective rights and, in so doing, accept that these universal norms also apply to their own societies, which they reform through their self-determined efforts. Ultimately, all human rights trace back to various conceptions of freedom – free will, freedom of belief, autonomy and self-determination – and even in societies where personhood is more relational and communal, notions of collective freedom are readily discernible. We need an ‘anthropology of freedom’ that builds on the insights of cultural relativism but is open to supporting self-determined movements for reform.     

A long-distance copper alloy trade to the North Eastern Baltic during the late pre-Roman and Roman Iron Age (250 BCE–450 CE) explored with lead isotope MC-ICP-MS

The North Eastern Baltic has no copper resources of its own, meaning that Cu alloy was imported either as raw material or as finished objects. The north-eastern coastline of Estonia during the late pre-Roman and Roman Iron Age was connected to the south by sea to the long-distance ‘amber’ trade route and to the east by Russian river systems. This study quantitatively assesses the direction of the Cu alloy supply in the region before and after brass enters circulation at the beginning of the Roman Iron Age. After an initial portable X-ray fluorescence (pXRF) survey, 18 objects were chosen for Pb isotope analysis. This isotope analysis resolved a group of nine brass artefacts from the Roman Iron Age amongst a ‘melting pot’ of other Cu alloys. The similarity between the isotope ratios found in the Roman world suggests the presence of the same ‘melting pot’ in the North Eastern Baltic, possibly created by a large amount of Roman Cu alloy being traded north. No evidence for Cu alloy from Scandinavia or the Ural Mountains could be found. The hypothesis from this small study is that the Cu alloy entering Estonia was dominated by metal from Southern Europe from the late pre-Roman Iron Age and the Roman period.     

Cultural relativism and indigenous rights: Rethinking some dilemmas in applied anthropology (part 1)

The basis on which peoples should understand and relate to each other is a key dilemma for applied anthropology and a human rights organization such as the Forest Peoples Programme. Cultural relativism rejects universalism, critiques the individualist emphasis of human rights as Western imperialism and teaches that every society must be understood in its own terms. While it is true that some countries have resisted the impositions of the human rights regime, most have also ratified the key human rights treaties. It is clear that the notion of ‘human rights’ is a cultural construct of Western civilization, with a long gestation dating back to the ancient Greeks. Human rights have three foundational principles: individual rights, non-discrimination and self-determination. The tension between the three creates space for cultural specificity, decolonization and the assertion of collective rights. Indigenous peoples have effectively used the human rights system of the United Nations to reclaim their collective rights and, in so doing, accept that these universal norms also apply to their own societies, which they reform through their self-determined efforts. Ultimately, all human rights trace back to various conceptions of freedom – free will, freedom of belief, autonomy and self-determination – and even in societies where personhood is more relational and communal, notions of collective freedom are readily discernible. We need an ‘anthropology of freedom’ that builds on the insights of cultural relativism but is open to supporting self-determined movements for reform.     

Points and prey: a quantitative test of the hypothesis that prey size influences early Paleoindian projectile point form

Understanding the causes of variation within and between projectile point types is an important task for Paleoindian archaeologists since they rely heavily on points to investigate such things as settlement dynamics and hunting practices. One long-held explanation for the variation in early Paleoindian point form is that prey size influenced the size and shape of projectile points. The study reported here evaluated this hypothesis with standard and geometric morphometric data recorded on Clovis and Folsom points from the Southern Plains and Southwest that are associated with mammoth or bison remains. Points used to hunt mammoth were found to be larger and of a different shape than points used to hunt bison, which supports the hypothesis. However, when both point type and prey size were taken into account, the results ran counter to predictions. Potential explanations for this discrepancy are discussed.