Preliminary characterization and regional comparison of the Dasht-i-Nawur obsidian source near Ghazni,Afghanistan

Archaeologists have known that an obsidian source exists in the Dasht-i-Nawur basin of central Afghanistan since at least the 1970s; however, regional political turmoil and instability have prevented in-depth study of this source. Data presented here from recent analyses of archival specimens of obsidian collected during a 1976 survey provide a preliminary geochemical profile for this obsidian source. These data suggest that the Dasht-i-Nawur source is easily distinguishable from other obsidian sources in the Near East and southwest Asia. Comparison of these data to an existing database of artifact compositional profiles suggests that initial hypotheses about restricted distribution of the Dasht obsidian may be correct. These data provide for the first time the characterization of a long-known but poorly studied obsidian source. Additionally, this study serves as one example of the benefits gained through working to maintain and preserve data archives of now-closed laboratories.     

Unraveling Ravelstein: Saul Bellow's Comic Tragedy

Abstract

This article argues that international relations (IR) theory, defined by its paradigms, theories, and models, has responded not to questions of human experience in world politics, but rather, has been primarily an exercise in self-definitional or privately satisfying research interests. I demonstrate this through analysis of two of the most cited and discussed IR approaches of the past half-century, Waltz's structural realism and Wendt's constructivism. The article argues that a reconstruction of IR premised on John Dewey's pragmatism would enable IR to succeed in responding to questions of practical import. Such questions inherently cannot be determined by privately satisfying research interests of academia, but rather, are defined as problems of lived human experience in world politics as determined by the public itself.     

Ecomuseums and the Democratisation of Japanese Museology

The idea of the ‘integrated museum’, a more socially inclusive form of cultural institution, was a key outcome from the UNESCO/ICOM ‘Round Table of Santiago’ in 1972. Many of the concepts embodied in this idea became part of ecomuseum philosophy and practice during the 1970s and 1980s, in particular the need to involve local communities and make museums more democratic. The ecomuseum has the potential to be a socially inclusive mechanism and is now a worldwide phenomenon. Many of its tenets (the museum as territory, fragmented sites, in situ conservation and community leadership) are used—in a variety of ways and with varying success—as a mechanism to conserve cultural and heritage resources and to construct and promote local or regional cultural identities. Although the philosophy and practice of ecomuseums has been subject to criticism, they are still being created, mainly in rural areas, as a means of conserving traditional landscapes and ways of life. Japan has embraced the ecomuseum philosophy, and three contrasting ecomuseums (Hirano, Asahi and Miura) are described here, their roles analysed and their democratic nature questioned. It appears that the ecomuseum does have the ability to be a truly democratic method of heritage conservation, but that ultimately much depends on leadership and the identification of the local community as the key stakeholder.