Redefining Men's Sexuality,Resignifying Male Bodies: The Argentine Law of Anti‐Venereal Prophylaxis, 1936

By analysing governmental, legal and medical sources, this article examines Argentina's first national law of anti‐venereal prophylaxis enacted in 1936. It argues that two aspects of the law, the abolition of legalised prostitution and the mandatory prenuptial medical exam and certificate for men, especially signalled a shift in the state's concern for men's sexuality. The essay demonstrates that this shift was based on the legal and medical recognition of men's reproductive role, its impact on the health of the family and the biological destiny of the nation, and the consideration of the male body as a carrier of venereal diseases and an agent of contagion. This interest in men's sexuality was also the result of the limits the state confronted in its attempts to target women. The law imposed new controls over men because the medical surveillance of prostitutes had proved to be a sanitary failure, and the medical examination and certificate for single women was rejected since it went against beliefs regarding female purity and virginity. This article shows how, under the influence of eugenics, the state turned to the sanitary surveillance of men to prevent venereal contagion and to assure healthy procreation by assuming a new interventionist and paternalist role as the guarantor of public health, the promoter of the hygienic family, and the entity responsible for the protection of wives and children through the control of the male body.     

The Upper Paleolithic of the Russian steppe zone

The vast steppe area North of the Black Sea has been populated since the early Middle Paleolithic. The number of known sites dating to the Upper Paleolithic is increasing as research progresses, and today about 150 Upper Paleolithic sites have received some (although varied) degree of study. For a long time, the steppe zone was considered to have had a separate cultural-economic adaptation that differed drastically from that found in the periglacial province farther north. The difference was expressed in the specialization in bison hunting and in the very high mobility of the population. More recent archaeological research, described briefly in this article, presents a different picture: Subsistence was more varied, hunting was not limited to bison, and the settlement system indicates long periods of occupation of the sites. There were many local archaeological cultures, and study of the material remains indicates numerous contacts between the people of the steppe zone and those in Central Europe and the Caucasus and, by way of the Caucasus, with Western Asia.     

Interdisciplinary studies of spring mire deposits from Radzików (South Podlasie Lowland,East Poland) and their significance for palaeoenvironmental reconstructions

The paper presents the results of interdisciplinary (multiproxy) palaeoenvironmental studies of peat — calcareous tufa depositional sequences of spring mire from Radzików site (east Poland). Analyses of three biotic proxies (plant macrofossils, pollen, molluscs) were supplemented with sedimentological, geochemical, oxygen and carbon stable isotopes analyses and radiocarbon dating and used for reconstruction of environmental changes in Late Glacial and Holocene. The obtained results enable us to (1) reconstruct main phases of mire development and (2) determine environmental factors influencing changes of water supply.     

Reclaiming the social body through self‐directed violence: Seeking anthropological understanding of Suicide attacks (Respond to this article at http://www.therai.org.uk/at/debate)

Suicide bombings receive tremendous attention in the media and are a central aspect of the Western public's imagination of terrorism, yet anthropology has remained relatively silent in debates around this form of violence. Drawing on constructs central to anthropology, namely embodiment and agency, I suggest that when political and structural violence threatens the body and thus the identity of both individual and group, this force can be ultimately rejected and the body can be ‘reclaimed’ through self‐directed violence. In trying to explain the horror that this act generates in the West the article introduces a new element central to anthropology ‐ namely pollution ‐ that has not previously been examined in discourse around suicide bombing. This is a theoretical piece that tries to problematize the role of the body, as a physical entity central to this ‘act’ and offers some questions and potential hypotheses for further research.     

Representations of the Chudes in Norwegian and Russian Folklore

Abstract

The objectives of this article are (1) to reveal the meaning (semantics) of the word “Chude” in Norwegian and Russian cultures; (2) to analyze Russian and Norwegian legends about the Chudes in order to define the main plot-constructing elements. When writing this article the authors used a synchronous and diachronous methods of analysis of material that was written down in a period that exceeds one and a half centuries. In etymological sense the word “Chude” (tsjude or Cud) can be derivative form from old Slavic form *tjudjo (strange, foreign) that can in its turn be borrowing from a Gothic or a German word that got the meaning “a nation” (folk). With the Sami the word “tshudde”/ “shutte” means an enemy, an adversary. The image of the Chudes has been preserved in Russian and Norwegian narrative traditions. Oral stories in Norway are called sagn. In Russian folkoristic narratives about the Chudes are traditionally called “predanie”.

The ethnonym “Chude” has a collective meaning in Russian and Norwegian folklore. In Norwegian culture it means plunderers of different ethnical belonging who came from the East to plunder the local population in the Northern Norway. As the undertaken research has shown, this name could have been applicable to Russian, Finns, Karelians, Kvens and peoples speaking Nordic languages (Swedes). In the Russian cultural tradition the name “Chude” was used to name different Finno-Ugric peoples living in the North-West Russia before the Russians came there and who later assimilated with the Russians. The Kola Sami called Swedes and Norwegians who came to them from the west to plunder the Chudes. The existence of a people in the same name in the old times is not excluded. The research carried out by place name scientists reveals that this people could be related to the Baltic-Finnish group of peoples.

The word Chude has historical and mythological aspects. Folk legends about the Chudes have “preserved” memories about the historical past of the northern region. Additionally this ethnonym contains conceptions of the world's binary character that are typical for archaic consciousness. Folk legends about the Chudes are widespread in the European North of Russia while plots about militant and plundering Chudes are localized in traditional Sami regions of Russia and Norway. In folk legends and sagn, the Russians and the Sami belong to one's “own” world, while the Chudes are associated with the concepts of the “strangers”. This nomination acquired the meaning “a stranger”, “a robber”.     

Radiocarbon dating of the bronze age bone pins from Eurasian steppe

Bone catapult and hammer-headed pins played one of very specific roles in funerary offerings in the Bronze Age graves uncovered in the Eurasian Steppes and the North Caucasus. Scholars used different types of pins as key grave offerings for numerous chronological models. For the first time eight pins have been radiocarbon dated. ¹⁴C dating of bone pins identified the catapult type pin as the earliest one. They marked the period of the Yamnaya culture formation. Then Yamnaya population produced hammer-headed pins which became very popular in other cultural environments and spread very quickly across the Steppe and the Caucasus during 2900–2650 cal BC. But according to radiocarbon dating bone pins almost disappeared after 2600 cal BC.     

Luminescence dating of bricks from the gothic Saint James Church in Toruń

Saint James Church in Toruń is one of the most important gothic monuments in Poland. The date of the beginning of its construction is known from historical reports but the earlier history of the site remains undiscovered. During the archaeological excavations in years 2010 and 2011 five brick samples were collected for luminescence dating as well as four additional samples from the brick surroundings for the dose rate estimation. The equivalent dose was determined by TL and OSL methods. The TL results differ significantly from the OSL results but the last ones are verified by historical knowledge and radiocarbon dating. Establishing the dose rate from gamma rays needs a special attention because of the complex course of the foundations of the church. The details of the applied approach are presented in the current work. The results obtained indicate that a solid brick construction existed at the site of the presbytery of the Saint James Church before it was build.