Prehistoric Mountain Goat (Oreamnos americanus) Mother Lode Near Prince Rupert,British Columbia and Implications for the Manufacture of High-Status Ceremonial Goods

Abundant mountain goat (Oreamnos americanus) remains were recovered from two archaeological sites on Kaien Island near Prince Rupert Harbour, British Columbia. No other archaeological sites in North America have anywhere near the abundance of mountain goat remains as were recovered from GbTo 54 (NISP 410, 7.1% of identified mammals) and GbTo 13 (NISP 27, 5.4% of identified mammals). In contrast, at the impressive Boardwalk site on nearby Digby Island (GbTo 31), only 1% of identified mammals were identified as mountain goat, although goat remains from Grassy Bay (GbTn 1), also on Kaien Island, comprised 1.7% of identified mammals. With one exception, other western North American sites, including those in Alaska, recovered only a few pieces of mountain goat each (<0.5% of identified mammals). The dates for GbTo 54 and GbTo 13 span AD 200–AD 1300, with all four directly dated goat bones falling within that period. Most goat bones appeared to come from adult or subadult males and element abundance analysis of GbTo 54 remains indicate that whole animals may have been selectively butchered into transportable units. Other evidence suggests the occupants may have specialized in the procurement of a variety of raw materials (not only mountain goat) used in the manufacture of high-status ceremonial goods.     

Play for Protest,Protest for Play: Artisan and Vendors' Resistance to Displacement in Mexico City

Play, laughter and theatrical forms of activism have been recently documented by scholars interested in the politics and spatiality of resistance. This article focuses on the playful techniques of resistance deployed by street vendors and artisans in Mexico City as a result of the displacement generated by a recently implemented policy popularly called Plazas Limpias (clean plazas). Through a case study Coyoacan, a tourist‐oriented neighbourhood known for its historical richness and aesthetic qualities, I show how street vendors and artisans who were removed from plazas in the area engaged in a number of playful resistance strategies which drew on the symbolic and material importance of place. I argue the street vendors and artisans deployed playful techniques of resistance for two reasons. First, play helped develop emotions that were crucial for the sustainability of the movement. Second, playful strategies of resistance were practiced because of the symbolic importance of Coyoacan as a place of creativity, play, performance, and art.     

Sentimental Capitalism in Contemporary India: Art,Heritage, and Development in Ahmedabad,Gujarat

Using a critical cultural politics approach and deploying the concept of sentimental capitalism, this article problematizes the burgeoning creative economy discourse while analyzing spaces of art and heritage production in Ahmedabad, India. I situate the Cotton Exchange exhibit (April 2013) in an erstwhile mill in recent histories of mill closures, genocide, creative economy initiatives and development aspirations of revitalizing degraded space. I argue that in remaking place, art mobilizes sentiments—here, nostalgia and hope—while erasing violence and inequality. Sentimental capitalism is at work in the exhibition by mobilizing artisans as entrepreneurial agents not victims of capitalism; constructing art's aura of grassroots participation and artisanal empowerment while obscuring displacement and exploitation; and fostering cult‐like regard for art's intrinsic and instrumental value as non‐profit and its capacity to engender opportunity, recognition, and even property. While another spatial politics is possible, in Ahmedabad today, art is being mobilized to obscure dispossession and exploitation in the name of urban revitalization and heritage production.