Prehistoric Ceremonial Warfare: Beginning of Institutionalized Violence

Sadly, aggression is still one of the most common features of human behaviour; it is an instinct to promote and survive our own genes against the genes of others. Human intraspecific aggression has gradually become part of human culture over the last 40,000 years and has been institutionalized in various forms of social activities. Particularly in the post-glacial period, the level of social relations has developed dramatically in the context of population growth and the growth of human communities. In the time of Neolithic and Chalcolithic European agricultural populations, the motive of control over farming land became highly important. Also the control of main means of production and social power was increasingly maintaining the intragroup competition and aggression. Thus, violence was employed within the community in order to obtain and maintain individual or collective social status, but also against other communities in an effort to protect property and territory. Particularly the intracommunity aggression was soon transformed into variety of different formal ways of symbolic fighting, which usually did not lead to the unwanted death of a defeated member of the community. The symbolic struggle between members of the community as well as the defense against external aggression were gradually formalized in the form of introduction of specialized weapons designed for combat between people and creation of fortifications. During the Neolithic period a new phenomenon arose in human culture: warfare.     

Selective woodland exploitation for charcoal production. A detailed analysis of charcoal kiln remains (ca. 1300–1900 AD) from Zoersel (northern Belgium)

A detailed study of charcoal burning activities has been made for the Zoersel forest (Northern Belgium) based on an inventory of charcoal kiln remains, the analyses of wood charcoal and other charred botanical macroremains and radiocarbon dating of 10 of these kilns. Age determination of the youngest kilns was refined by dendrochronological analysis of trees growing on top of these kiln sites. The results show that, although many kilns were found, charcoal was produced in Zoersel only at certain moments during late and post-medieval times suggesting that charcoal burning was not a part of the regular management practice of these forests. The wood used for the production of charcoal mainly consists of taxa of alluvial (alder) forests while the kilns are situated on sites that currently are rather dry, with an oak dominated vegetation. For the older kilns, this contrast could be explained by an important change in local soil conditions. The younger kilns may be related to the conversion of alder woodland to grassland in the lower parts of the domain, with the kilns being constructed in the nearby dryer woodland areas.     

Lights and Shadows: The Inquisitorial Process Against the Jesuit Congregation of Nuestra Señora de la Luz on the Mariana Islands (1758–1776)

This article focuses on the controversy over the charges of sexual impropriety made against Father Franz Reittemberger within the context of worship of Nuestra Señora de la Luz (Our Lady of Light) in the mid‐eighteenth century Mariana Islands. As is well known, this cult began to spread around the Americas and the Philippines (via New Spain) starting in 1740, and it became a cohesive force in a multiethnic society perched on the outskirts of Spain's overseas empire. The Society of Jesus arrived in the Marianas' archipelago in 1668 to found a mission with the economic support of Queen Mariana de Austria, Philip IV's widow and regent of Spain. In 1758 Father Reittemberger founded the Marian devotion to Our Lady of Light. After the expulsion of the Jesuit order from the Spanish islands of the Pacific (1769), the Augustinian commissaries of the Holy Office accused the congregation's founder of the crime of sollicitatio ad turpia. In examining this Inquisition trial Jesuit and Augustinian rivalries come to the fore, revealing the larger anti‐Jesuit sentiments that drove public censure of the colonial church in the Spanish overseas possessions.