Late Prehistoric Mortuary Features in the Greater Illinois Area: A Discussion of Form,Function, and Ritual Use

Numerous Late Prehistoric nonburial mortuary features have been identified in the greater Illinois region. Often, and sometimes uncritically, these features have been referred to as “charnel houses” in the literature. To date, there has been no attempt to tie all of the information on these features together. This study critically examines the features’ attributes and provides possible explanations of how they were used in the context of mortuary ritual. Two major types of features have been identified. The first is an above-ground feature consisting of a scaffold or small structure supported by posts. The entire feature is surrounded by a lightly built wall or fence. The close association of secondary human remains with these features suggests that they were used to expose, store, or display them. The second type is an enclosed area or a lightly built structure constructed directly on the ground. Examples from the American Bottom differ from those noted elsewhere. In some instances, the two feature types were paired at a single site, suggesting that they had complementary functions. The presence of multiple examples of nearly identical features at some sites also suggests that the remains may have been segregated according to kin-group affiliation.     

The Marriage Well at Teltown: holy well ritual at royal cult sites and the rite of temporary marriage

This article discusses Lag an Aonaigh, the ‘Marriage Well’ of Teltown, and the unusual temporary marriage ritual that once took place there during the annual Lughnasa festival. The relationship of Lag an Aonaigh to the modern and ancient fairs (aonach and óenach), and to the broader cult of holy wells is considered, which it is suggested largely represents the local adoption of the Mediterranean healing-spring cult. The article investigates the possibility that this marriage rite was informed by lore of a divine wedding at Teltown, and by the inaugurations carried out at many royal centres that entailed the matrimonial symbolism of the king marrying the Goddess of the land. The relationship of this site to the broader landscape of Teltown, especially to the nearby Knockans linear earthwork is explored. This relationship is then used to analyse the landscapes of the other main ‘royal’ sites, where linear earthworks similar to the Knockans that terminate near springs or ponds are also found. It is considered that all of these earthworks may have been used in ritual processions involving the springs, or even as devices to segregate young men and women at these assemblies, and lead them to the spring to start their own ‘Teltown weddings’.     

蒋太后与嘉靖前期政治

武宗死后无子,世宗以＂兄终弟及＂祖训继皇帝位,世宗生母蒋太后也因此在嘉靖政治史上有了重要的地位,不仅在大礼议过程中起了重要作用,而且由于圣母身份和世宗孝心的双重作用,使得蒋太后对嘉靖十八年以前的政局产生了不小的影响。     

朱厚熜帝系独立意识在陵寝建造中的反映

明嘉靖帝朱厚熜以藩王世子身份入继大统的。其特殊的身份、处境及其鲜明个性,造就了他强烈独立的帝系意识。而这强烈的帝系独立意识不仅在其继位之初关于继位仪式和年号的争论以及其后的大礼议、颁布《明伦大典》和改正典祀等方面表现鲜明,而且在营建寿宫——永陵和对天寿山陵区进行修葺上更有所表现。本文试通过分析永陵的建造特点和嘉靖年间天寿山陵区增建的礼制建筑,揭示朱厚炮强烈的帝系独立意识在陵寝建造中的反映。     

Valleys of Historicity and Ways of Power among the Fuyuge

ABSTRACT Attention to history is widely seen as a necessary corrective to the synchronic perspective of ethnography, especially as this has come to inform research in Melanesia. In fact, anthropologists turn to the study of history not only to understand ‘change’ and ‘the past’ but to delineate the ‘history’ of the people studied. However, history as a concept and discipline has a unique place in western knowledge conventions, an outcome of the distinctive ways of gauging and relating past, present and future. Historical analysis can augment ethnography but not necessarily portray the history of the people concerned, as they may have no history, as such. The article suggests that historicity is a more appropriate notion with which to register the significant ways in which the social past is entangled in what people are and do and in their future potentialities. This argument is made with reference to the Fuyuge people of highland Papua and their involvement in engineered trail and road building during the colonial and post‐colonial period and their simultaneous interest in the performance of their gab ritual. These events exemplify different kinds of power and associated historicity. Through scrutiny of each it is shown that the form of Fuyuge (Melanesian) historicity parallels that of their sociality and its distinct temporality. The events that actors perform produce not so much history, as the recurrent evocation of past actions and the foreshadowing of future ones.     

Wrathful Ancestors,Corporate Sorcerers: Rituals gone Rogue in Merauke,West Papua

Anthropological studies of ritual ‘failure’ challenge the assumed efficacy of ritual in affirming the social order. Drawing from fieldwork in West Papua, I examine the ‘failure’ and ‘success’ of two rain‐making ceremonies – one hosted by an indigenous Marind expert, the other by an Indonesian oil palm corporation. Participants conceived the failure of the first ritual as a punishment meted by ancestral spirits against Marind who support agribusiness expansion. Meanwhile, the success of the corporate ceremony confirmed rumours that corporations wield foreign and powerful forms of sorcery. Drawing on Gregory Bateson's notion of the double bind, I suggest that the ritual outcomes dramatize the irreconcilable demands placed on Marind by custom and capitalism. Attempts to endorse agribusiness incur ancestral punishment, while efforts to oppose it are thwarted by the superior power of corporate sorcerers. In this context, I argue, the moral implications of the corporate ritual's unexpected ‘success’ prove just as problematic as those of the customary ritual's dramatic ‘failure’. Co‐opted yet efficacious, corporate rituals point to a new social order in which both Marind and their ancestral spirits find themselves subjected to foreign sources of supernatural control.     

A new temple platform at Tell F6 on Failaka Island,Kuwait

In the first half of the second millennium, Tell F6 on Failaka Island was the location of two large public buildings (a temple and a production/storage facility) belonging to the Early Dilmun Culture. During excavation in 2018, an elevation in the north‐eastern margin of the tell proved to contain the remains of a 11.5 × 11.5 m platform. The nature of the building and its position in relation to the main temple indicate that it served as the platform for yet another—now razed—temple. Radiocarbon analysis dates its construction to the early second millennium BC and suggests that it was constructed contemporary with the adjacent main temple. The discovery further substantiates the general impression of a dramatic increase in investments in public buildings in this period of the Early Dilmun Culture.     

Glass Beads from 15th–17th Century CE Jar Burial Sites in Cambodia's Cardamom Mountains

A total of 74 glass beads, included as grave goods in 15th–17th century CE jar burials from Cambodia's Cardamom Mountains, were analysed using laser ablation – inductively coupled plasma – mass spectrometry (LA–ICP–MS). Several glass types were identified, including two subtypes of high‐alumina mineral soda glass, and lead–potash glass. The final glass type represents a newly discovered and previously unidentified type of high‐alumina soda glass, with high magnesia (m‐Na–Al Mg>). This study represents the first glass data from the mid‐second millennium CE from Cambodia and sheds light on the multiple long‐distance maritime exchange networks in which the upland people buried in the jars were participating.     

Rock art on Socotra,Yemen: the discovery of a petroglyph site on the island's south coast.

Recent fieldwork on the south coast of the island of Socotra, Yemen, has revealed a hitherto unknown petroglyph site. This site represents the first rock art to have been recorded on the south coast, an area generally regarded as being unpopulated up until the recent past. The corpus of recorded petroglyphs includes feet, cupules, anthropomorphic figures and geometric motifs, whose designs parallel those from known rock‐art sites on the north coast. The importance of this site is that it provides us with the first glimpse into the religious and socio‐political lives of the inhabitants of the previously unknown southern half of Socotra. Placing these petroglyphs within the broader context of rock‐art studies on the island of Socotra has also allowed us to begin to disentangle the skewed view of Socotra's inhabitants.     

Purposeful commingling of adult and child cranial elements from the Chelechol ra Orrak Cemetery,Palau

Continued excavation in 2007 of the early (ca. 2000–3000 calBP) cemetery at Chelechol ra Orrak in Palau, Micronesia revealed the remains of at least six individuals, adding to a minimum number of at least 25 other mostly fragmented individuals recovered in previous years. Of particular interest was the discovery of two isolated adult partial crania one of which, when emptied of sandy matrix, was found to contain a complete child's frontal bone. Here we explore the possibility that the placement of the skulls, particularly the commingling of the adult and child cranial elements, was done purposefully and discuss its significance for early Pacific mortuary behaviours. Copyright © 2009 John Wiley & Sons, Ltd.