Narcissus's Mirror: Manufacture and Modernism in the American Great Basin—The Case of Pottery

The commodification of pottery cannot be reduced to strict econo-technological terms. Commodification is a cultural process, enmeshed in local, regional, and international systems of meaning. As Victorian Modernism eroded, anti-modern movements commodified traditional culture. These philosophies, themselves commodities, had repercussions on the pottery industry throughout the world. In both America and Australia, these processes produced art and studio potteries. In the American Great Basin, these changes were experienced very differently by potters from different cultures. The commodification and industrialization of modern pottery factories predicated the reification of a pre-industrial artisanal past.     

Bioarchaeology in the United Arab Emirates*

Physical anthropology and bioarchaeology (one of the newer interdisciplinary sub‐disciplines) are alive and well in the U.A.E. Older analytical approaches that rely on subjective observations and non‐systematic study of human remains are being replaced with more biocultural and processual approaches that integrate biological data from human remains within a broader archaeological and cultural context. With the publication of a major synthetic work based on analysis of the human remains from Jebel al‐Buhais, a new era of skeletal analysis in the U.A.E. has been heralded. This short review examines the ways that skeletal analysis can be integrated within broader archaeological contexts.     

Mekeo Chiefs and Sorcerers: Metaphor,Ideology and Practice

ABSTRACT This paper evaluates two English expressions used by Michelle Stephen to translate the Mekeo terms lopia and ungaunga, traditionally rendered as “chief” (or “peace chief”) and “sorcerer” (Seligman 1910; Hau'ofa 1971, 1981; Mosko 1985). Stephen suggests that more “literal” translations are “man of kindness” and “man of sorrow”. I argue that the expressions proposed are only literal if we accept postulated etymologies based on Stephen's reading of the Desnoës Mekeo‐French Dictionary (1941) and a grammatical analysis Stephen puts forward as unproblematic. I use authentic texts from Desnoës and my own grammar of Mekeo to challenge Stephen's suggested translations, and suggest that the use of conventional labels for key cultural terms is preferable to searching for non‐existent “literal” meanings. More generally, I discuss the use of etymologies that are unverifiable, and often from a linguistic viewpoint unlikely, in ethnographies of the Mekeo and to some extent elsewhere. I outline linguistic processes whereby metaphors and other associative tropes rapidly become conventionalized, and lexical items become grammaticalized. I evaluate the role of metaphor and metonymy in the formation of concepts and belief systems, and sketch an interpretative framework capable of accounting for the different effects and uses of polysemy and homonymy.     

HARTOG,KOSELLECK, AND RICOEUR: HISTORICAL ANTHROPOLOGY AND THE CRISIS OF THE PRESENT

I enquire here into whether historical anthropology may serve to orient the critique of modes of temporalization under the conditions specific to what François Hartog designates as the contemporary regime of historicity. To this end, I bring Hartog into conversation with Paul Ricoeur: both arrive at a diagnosis of the crisis of the present on the basis of a parallel interiorization of the metahistorical categories of Reinhart Koselleck. Sharing a common interlocutor, the diagnoses at which they arrive are nevertheless quite different in nature, a result of the way in which these categories are inflected alternatively toward the anthropological perspective of fundamental temporalization and the semantic perspective of articulation at the level of “orders of time.” I suggest that the crisis of the present eludes the grasp of both and, with a view to gaining a more secure critical purchase over this crisis, propose a framework for bringing them into conversation.     

Metastatic Cancer in the Middle Age: The Possible Case of a Female Skeleton from Bormio (Italy)

Secondary signs of cancer are difficult to assess in the archaeological context, as other lesions may mimic metastases on dry bones. Furthermore, the low life expectancy, lower level of environmental cancer risk factors and pollution than the present times can contribute in limiting the frequency of signs of cancer in archaeological populations. This study focuses on a female adult skeleton from the necropolis of Bormio (North Italy), dating back to Middle Ages, which shows multiple lytic lesions on cranium, upper limbs, ribs and pelvis; lesions are oval in shape, with a diameter ranging from 1–2 to 80 mm. The lesions appearance and distribution at macroscopic and radiographic level, together with sex and age indications, suggest the diagnosis of metastatic cancer. Possible diagnostic hypotheses of the possible sites of original cancer were performed as well, based on modern epidemiological data. Copyright © 2017 John Wiley & Sons, Ltd.     

Representing anthropological collections in the Gilded Age

In this essay I review two quite different works concerning the rise of American anthropology as a discipline. Both address the display of anthropology and the ways it presented itself to the public and represented itself to the field during the late 19th and early 20th centuries, and provide alternative views of the coalescence of the field. I argue that each provides valuable insights into those formation processes without fully coming to grips with the contradictions inherent to the discipline during its formation, and which remain as fault lines in anthropological inquiry today.     

The ancient inhabitants of Jebel Moya redux: measures of population affinity based on dental morphology

This paper reexamines some of the methods and craniometric findings in the classic volume The Ancient Inhabitants of Jebel Moya (Sudan) (1955) by Mukherjee, Rao & Trevor, in light of recent archaeological data and relative to a new dental morphological study. Archaeological evidence characterises these inhabitants as having been heavily influenced by outside sources; yet they managed to establish and maintain their own distinctive culture as seen in the site features and surviving artefact collections. The dental study, modelled after the original craniometric‐based investigation and using the same or similar comparative samples, detected complementary indications of outside biological influence. In the study, up to 36 dental traits were recorded in a total of 19 African samples. The most influential traits in driving inter‐sample variation were then identified, and phenetic affinities were calculated using the Mahalanobis D² statistic for non‐metric traits. If phenetic similarity provides an estimate of genetic relatedness, these affinities, like the original craniometric findings, suggest that the Jebel Moyans exhibited a mosaic of features that are reminiscent of, yet distinct from, both sub‐Saharan and North African peoples. Together, these different lines of evidence correspond to portray the Jebel Moya populace as a uniform, although distinct, biocultural amalgam. Copyright © 2006 John Wiley & Sons, Ltd.     

Bridging the gap between forensic anthropology and osteoarchaeology—a case of vascular pathology

We report on two cases of similar bony lesions and emphasize the importance of cooperative work between forensic anthropology and forensic pathology. A fairly well preserved cadaver of an old woman was autopsied by a forensic team at the National Institute of Forensic Medicine in Portugal. Although age at death and sex were easily determined, there was insufficient other evidence for personal identification. However, the female revealed severe and extensive lesions in both lower legs and these were useful for determining personal identity. Here we describe the pathological findings, consistent with venous chronic insufficiency. The woman's family subsequently confirmed she suffered from this condition. Furthermore, they informed us of varicose ulcers, which also were suspected by the ties found, in both her legs, during autopsy. A long history of venous chronic insufficiency was subsequently found in her medical records. We compare these forensic findings to the bony pathologies of a male skeleton from the Coimbra Identified Skeletal Collection not previously diagnosed. We argue that these two cases represent the same pathological condition. Without the medical forensic work, the skeletal remains of the second case might not have been positively identified. The benefits of cooperative work between medical and anthropological forensic specialists are reinforced leading to resolution of otherwise unidentified skeletal pathological conditions. Copyright © 2004 John Wiley & Sons, Ltd.     

WHAT'S WRONG WITH ECONOMIC HISTORY?

In this polemical book, Francesco Boldizzoni argues that economic history is so moribund as to require resurrection. He maintains that economic history has been converted into a subfield of economics and has embraced the antihistorical and a priori intellectual style of mainstream economics departments: it has, in effect, ceased to be a form of history. Boldizzoni hopes to force a recognition of contemporary economic history's bankruptcy and to show the way toward a revitalization. He criticizes both economic history as retrospective econometrics, as in the work of Robert Fogel, and economic history as a branch of the new institutional economics, as in the work of Douglas North. Boldizzoni suggests that economic history should return to the sort of research and models that prevailed earlier in its own history—models based on induction from observed economic life rather than on deduction from the theories of contemporary microeconomics. He particularly singles out the work of Witold Kula, Moses Finley, and the Annales historians for emulation, but also praises the perspectives of economic sociology and economic anthropology. Boldizzoni's call for a return to a more inductive form of economic history is welcome, and his discussions of his heroes should remind us that economic history was once a vibrant and creative part of the history profession. But the book's advice is more useful for historians working on premodern than on modern economic life. The claim that self‐governing markets and interest‐maximizing individual actors are pure figments of economists' imaginations seems far less certain for recent than for premodern times. And his insistence that each society has its own distinct form of economic life that must be discovered inductively leaves unconceptualized the world‐spanning forces of capitalist development that increasingly shape societies everywhere. Boldizzoni's critique and his positive suggestions are certainly valuable, but he by no means supplies a sufficient recipe for economic history's resurrection as a vibrant field.     

Arthur Schopenhauer: Manuscript remains,volume IV; The manuscript books of 1830–1852 and the last manuscripts

This article presents and compares aspects of Charles Taylor's and Hans Blumenberg's seemingly opposing views about agency and epistemology, setting them in the context of the tradition in German ideas called ‘philosophical anthropology’, with which both align their thinking. It presents key strands of this tradition, from their inception in the late eighteenth century in the writings of Herder, Schiller and others associated with anthropology to their articulation by thinkers such as Max Scheler, Arnold Gehlen and Karl Löwith in the early twentieth century. The main issues here are: man's status as part of nature or as ‘radically divorced’ from nature; the possibility of objective knowledge of man versus the epistemological status of human ‘meaning’; the view of knowledge as abstraction versus ‘concrete’ or ‘lived’ experience. Within these parameters the article contrasts Taylor's emphasis on ‘engaged’ agency, embedded in discourses, bodies and predispositions, with Blumenberg's sense of our ‘indirect’ relation to reality: ‘delayed, selective, and above all “metaphorical”’. It concludes that each position may be traced back to a key strand in philosophical anthropology: the one emphasising man's unique freedom, the other that sees man's grasp of reality as uniquely interwoven with a background of meanings.