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Elise Mank Hans H. de Boer Judith M. Versluis Roelof-Jan Oostra Alie E. van der Merwe 《International Journal of Osteoarchaeology》2023,33(1):128-135
Microcephaly, characterized by crania with an abnormally small occipitofrontal circumference (OFC), is only sporadically described in paleopathological literature. Accurate identification of individuals suffering from microcephaly is challenging when performed in an archeological context, especially in mild cases, as appropriate reference data are often not available. This study aimed to describe the craniometric characteristics of the Meerenberg (MeB) skeletal collection and to identify microcephalic individuals while focusing on the diagnostic criteria and the influence of reference data on the prevalence of the condition. The value of virtual endocasts as a diagnostic tool was also assessed. Forty-eight adults (1891–1936) excavated from the cemetery of the MeB psychiatric hospital (Bloemendaal, The Netherlands) were investigated. Microcephalic individuals were identified by using the craniometric characteristics of a contemporary Dutch archeological population as reference. In order to investigate the usefulness of modern clinical head circumference reference data on the diagnostic process, cranial OFCs of the MeB individuals were converted to head OFCs. Virtual endocasts were created from the identified microcephalics and three normocephalics. Three MeB females (all <−3 SD) were identified as microcephalic when compared with a sex-matched contemporary archeological reference sample. The same three MeB females were classified as microcephalic when using sex-matched modern clinical reference data and when applying −3 SD of the pooled sex archeological craniometric reference data as cut-off point. No individuals were classified as microcephalic based on the metric characteristics of the virtual endocasts. Microcephaly can only be accurately identified when using sex-matched contemporary population reference data, or in its absence, modern clinical data after soft tissue correction. Should sex estimation be unreliable, a –3 SD cut-off point generated using pooled sex reference data seems suitable as diagnostic tool. Virtual endocast did not support the identification of microcephaly in this study. 相似文献
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Anne‐Lise Seip 《Scandinavian journal of history》2013,38(3):229-242
The cult of St Nicholas spread in Scandinavia and northern Rus' in approximately the same period, namely in the last decades of the 11th and the first decades of the 12th centuries. In spite of such a correspondence, the dissemination of the cult in the two adjacent regions has been treated as two separate phenomena. Consequently, the growing popularity of the cult in Scandinavia has traditionally been dealt with as an immanent part of the transmission of the Catholic tradition, and a similar phenomenon in northern Rus' has been discussed with reference to the establishment of Orthodox Christianity. By contrast, the evidence analysed in this article shows that the establishment of the cult of St Nicholas in the two regions was an intertwined process, in which the difference between Latin Christendom and Greek Orthodoxy played a minor role. The early spread of this particular cult thus suggests that, as far as some aspects of the cult of saints are concerned, the division between Catholicism and Orthodox Christianity in Northern Europe was less abrupt in the 11th and 12th centuries than has been traditionally assumed. This was due to the fact that the medieval cult of saints was not limited to the liturgy of saints, but was a wider social phenomenon in which political and dynastic links and cultural and trading contacts across Northern Europe often mattered more than confessional differences. When we leave the liturgy aside and turn to kings, princes, traders and other folk interacting across the early Christian North, then the confessional borders are less useful for our understanding of how some aspects of Christian culture were communicated across Northern Europe in the first two centuries after conversion. 相似文献
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Anssi Halmesvirta 《Scandinavian journal of history》2013,38(4):414-432
Personality cult has usually been understood as a phenomenon of Caesarian or otherwise totalitarian or semi-totalitarian political cultures. However, there are many basically democratic regimes in which great statesmen, soldiers or artists (e.g. Parnell, Baden-Powell, Shakespeare, The Beatles etc.) have been eulogized or adored. Finland is no exception, where two controversial but interlinked political cult personalities, Lenin and Mannerheim, cropped up. This article examines their emergence, incompatible careers and conditions of politico-cultural use and misuse, ending up with an account of the recent situation in which imagined Lenin has disappeared from the scene and super-Mannerheim is about to rise. Also the ideational content and political messages of the two cults are disentangled in order to contribute to the contemporary history of Finnish ideas. 相似文献
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JENNIFER G. KAHN 《Archaeology in Oceania》2010,45(2):103-110
ABSTRACT A new war cult dedicated to the god 'Oro emerged in late prehistory in the Society Islands and was linked to shifts in temple architecture, religious rituals, and sacred regalia. Legends suggest that this war cult developed in the Leeward Islands and was translocated to the Windward group prior to European contact. This article summarizes ethnohistoric data for the 'Oro war cult, including its relationship to new temple styles in the Windward group constructed from worked rounded stones. Such temples are found in both inland and coastal contexts. Extant chronological data on Windward marae of the 'Oro style are synthesized. A new spatio‐temporal case study of four 'Oro style temples from the 'Opunohu Valley, Mo'orea demonstrates considerable variability in temple morphology and chronology. This is linked to differences among socio‐political maneuverings of high status lineage chiefs versus lower status lineage chiefs in the 'Opunohu Valley and perhaps to functional variation among the types of 'Oro style marae structures found in inland contexts. The new chronology suggests a rapid translocation of the 'Oro style war cult into the Windward group, somewhat earlier than previous archaeological work had suggested. 相似文献
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Luis Fernández Gallardo 《Romance Quarterly》2014,61(3):179-191
Jacobean devotion and national awareness are closely related in the Poema de Fernán González (PFG). The great advance of the Reconquest in the thirteenth century and the reevaluation of the past that it caused enabled the broad Hispanic perspective of the PFG. Spain is not only a distant and longed-for reality (“regnum Gothorum”) but a current political concept. This is the frame of the PFG's intense Castilian sentiment. Castile is the bastion of the Visigothic monarchy, which did not yield to the Muslims and was the foundation for the recovery of Spain. The territorial diversity becomes the outstanding feature of this country, in which the “Montaña” takes an important role. Confronting the proposal of the cult of Saint Millán by the Monastery of San Millán de la Cogolla, the author of the PFG, aware of the damages that such a cult was causing to his monastery, clings to the Jacobean devotion that achieved a broad Hispanic scope. 相似文献
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The Spirit and the Gifts: Dako,Benjamin Morrell and Cargo in the Vitiaz Trading area,New Guinea 
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下载免费PDF全文 Jennifer Blythe James Fairhead 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2017,87(1):21-37
In 1830 an American trader, Benjamin Morrell, abducted Dako, the son of a prominent leader from Uneapa Island in the Bismarck Sea, took him to New York and, four years later, returned him to Uneapa. Dako's encounter with America and his return provides insight into the region half a century before colonization, and in particular into local mytho‐practical knowledge at that time. This enables us to discern subsequent transformations. Myths concerning an origin spirit and guardian of the dead, Pango, which then dominated Uneapa cosmology have since ‘disappeared’. This, we argue, is not because Pango has been superseded or suppressed, but because the parallel ‘white’ world over which the mytho‐practical Pango presided has become ever more manifest as Uneapa has been drawn into a colonial, post‐colonial and globalised world. Today, Pango refers predominantly to white people. Islander's experience of American ‘Pango’ was a shocking event at the time, but we show how trading with Pango established transformatory possibilities for reciprocal trading relations with the dead which remain the concern of today's Cult movement on the island. 相似文献