Dating European Palaeolithic Cave Art: Progress,Prospects, Problems

Over the last decade several dozen direct dates on cave art pigments or associated materials have supplemented more traditional style-based attempts to establish a chronological (and developmental) scheme for cave art. In the “post-stylistic” era an holistic integration of pigment “recipe” analysis, formal stylistic analysis and direct chronometric dating have been applied to a handful of dates. Here, we examine the state-of-the-art of Palaeolithic cave art dating, with particular emphasis on certain radiocarbon and Uranium-series projects. We examine the relative successes and weaknesses of this cutting edge science. We conclude that there are several weaknesses in current applications that are in serious need of addressing. Issues of sample contamination and of the heuristic relationship between materials dated and the production of the art are particularly problematic. It follows that one should at present be very cautious about straightforward interpretations of apparent “dates” of cave art.     

Analogy or Erasure? Dialectics of Religious Transformation in the Early <Emphasis Type="Italic">Doctrinas</Emphasis> of the Colca Valley,Peru

This paper examines the tension between the Spanish evangelical ideal of religious conversion (erasure and replacement of “idolatrous” praxis) and the exigencies of its enactment (inter-cultural communication via analogy) among a series of sixteenth century Franciscan doctrinal settlements (doctrinas) in the Colca valley of southern Peru. I suggest that the necessity and outcomes of inter-cultural communication during initial evangelization made conversion impossible, despite increasing institutionalization of coercive doctrinal measures through time. Combined archaeological and historical analysis explores how these tensions were locally negotiated. Written texts describe early extirpation campaigns, while archaeological evidence documents the remains of early doctrinas in the form of rustic chapels at local settlements which were previously centers of Inka power. Associations between these chapels and Inka ritual spaces hint at an analogical approach to conversion that is not as evident in the documentary record. Analogies linking Inka and Christian religious symbols were later “re-written” onto the surfaces and spaces of Spanish-style reducción villages established in the 1570 s.     

Strathern's Melanesian ‘dividual’ and the Christian ‘individual’: a Perspective from Vanua Lava,Vanuatu

What happens to people's concept of the person when their ‘dividuality’ engages with the Christian concept of the ‘individual’? According to Vanua Lava kastom, when people die they go to sere timiat, the place of the dead. But do they still go there when the person had been a Christian during their life time? Where is the Christian heaven and hell? Is there a separate Christian ‘soul’? Will the dead be eternally separated from each other and their ancestors? Can kastom and Christian concepts be reconciled? Depending on denomination and degree of conversion (devout, nominal, or ‘back‐slider’) people have found multiple answers that help them conceptualise their final resting place. Their answers are of relevance for theoretical debates in anthropology about dividuality, individuality and engagement with modernity.     

One world,one place

Este artículo rastrea la historia del World Archaeological Congress desde una perspectiva sudafricana-una posición estratégica apropiada, dado que el WAC se formó entorno al tema del apartheid y la relación entre el estudio del pasado y la política del presente. Mientras el apartheid fue una cuestión bien definida, los asuntos que el WAC ha tenido que afrontar con posterioridad no han resultado tan sencillos, e incluso en ocasiones han llevado a la incertidumbre. El concepto de Una Arqueología Mundial que el WAC adopta puede ser visto como una serie continua de meditaciones ligadas con una propuesta fundacional. Sin embargo este mundo ha cambiado. Las nuevas tecnologías de información y comunicación suponen el fin de las distancias que en el pasado supusieron un factor limitador para los movimientos mundiales progresistas. En pocos a?os, la red de banda ancha tendrá un coste bastante inferior en todas las ciudades del mundo. Las organizaciones mundiales que luchan contra intereses establecidos serán redes flexibles que se organizarán entorno a cuestiones locales, compartiendo al mismo tiempo la información y los recursos a nivel global. De este modo se abren grandes oportunidades para los movimientos mundiales que enlazan, a una y al mismo tiempo, las complejidades de las circunstancias locales y las oportunidades de las alianzas globales.

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Résumé Le r?le de l'apartheid et de la localisation de Cape Town sont des éléments utilisés dans le survol du développement du Congrès Mondial de l'Archéologie et du mouvement One World Archaeology depuis 1986. à l'époque un boycott académique a empêché la participation des Sud-africains au congrès de Southampton durant lequel fut formaliser le CMA. Le terme un monde, une place, caractérise la proposition d'adopter une nouvelle approche et l'opportunité de repositionner le mouvement One World Archaeology. L'approche un monde, une places'oriente sur le concept de place, de sites locaux d'engagements et de connections entre la question de l'identité, le patrimoine culturel, l'interprétation historique et les droits humains. Un accès élargis aux nouvelles technologies de communication peut faciliter cette approche et offrir le potentiel de se préoccuper de la diversité des localisations et rendre possible le développement d'un réseau de communication stratégique d'une ≪archéologie engagée.

     

Archaeological ethnography: Conversations around Kruger National Park

Este artículo esboza las posibilidades para una práctica mixta, a la que yo denomino etnografía arqueológica, que enlaza la arqueología y antropología sociocultural. Mi trabajo de campo se ha realizado en los límites del Parque Nacional Kruger con individuos de la comunidad de Malatji, y también con ecologistas sociales, guardas del parque, intérpretes y agentes del patrimonio que trabajan en el parque nacional. La investigación contribuye y evalúa críticamente el centralísmo del patrimonio arqueológico de Sudáfrica y sus múltiples papeles en la formulación de nuevas subjetividades en la nación cosmopolita y postcolonial.

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Résumé Cet article illustre la possibilité d'utiliser l'ethnographie archéologique comme pratique hybride permenttant de faire le pont entre l'archéologie et l'anthropologie socioculturelle. Mon travail de terrain se déroule à la limite du Parc National Kruger avec des individus de la communauté Malatji et aussi des spécialistes en écologie sociale, des agents de la conservation, des guides interprètes et des représentants du patrimoine employés du parc national. Cette recherche entend contribuer et faire une évaluation critique de la centralité du patrimoine archéologique en Afrique du sud et de ses r?les multiples dans la formation d'une nouvelle subjectivité dans la nation cosmopolite postcoloniale.

     

The Hidden Meaning of Forms: Methods of Recording Paleolithic Parietal Art

There are many restrictions placed on researchers studying Paleolithic Cave art due to the constraints of conservation that limit direct contact with the original works. This paper discusses how recent advances in technology have revolutionized the study and interpretation of Paleolithic cave art. The interpretation of Paleolithic symbolic systems is a complex process and hypotheses must be applied to cave art with the greatest of precision. A detailed analysis of the painted or engraved surfaces leads to a greater understanding of both the techniques employed and the actual sequence in which parietal compositions were executed. By unlocking the creative process followed by Upper Paleolithic artists we are able to glimpse the artist’s motivations and to understand a portion of the art’s hidden meaning.

Honoring Ambiguity/Problematizing Certitude

In this paper I argue that the practice of archaeology over-emphasizes and over-rewards unambiguous certainty in our interpretations, even though our conclusions are usually drawn from necessarily partial, underdetermined and complex evidence. I argue that full or partial erasure of ambiguity from our data and from our interpretive assertions does not serve the long-term interests of the discipline; that a feminist practice aimed at more nuanced understandings of the past and open to more subtle, multivalenced notions of reality, must accept ambiguity as a central feature of archaeological interpretation. After I review familiar strategies that are used to obscure troubling areas of uncertainty in archaeology, I urge feminist practice to resist employing these “mechanisms of closure” in our work. It is only by openly recognizing and preserving the ambiguity that resides in messy data arrangements today that we stand any hope of fuller and richer understandings in the future.