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Through time people have lived with darkness. Archaeology shows us that over the whole human journey people have sought out dark places, for burials, for votive deposition and sometimes for retreat or religious ritual away from the wider community. Thirteen papers explore Palaeolithic use of deep caves in Europe and the orientation of mortuary monuments in the Neolithic and Bronze Age. It examines how the senses are affected in caves and monuments that were used for ritual activities, from Bronze Age miners in Wales working in dangerous subterranean settings, to initiands in Italian caves, to a modern caver’s experience of spending time in the one of the world’s deepest caves in Russia. We see how darkness was and is viewed at northern latitudes where parts of the year are spent in eternal night, and in Easter Island where darkness provided communal refuge from the pervasive sun. We know that spending extended periods in darkness and silence can affect one physically, emotionally and spiritually. How did interactions between people and darkness affect individuals in the past and how were regarded by their communities? And how did this interaction transform places in the landscape? As the ever-increasing electrification of the planet steadily minimizes the amount of darkness in our lives, curiously, darkness is coming more into focus. This first collection of papers on the subject begins a conversation about the role of darkness in human experience through time.
Through time people have lived with darkness. Archaeology shows us that over the whole human journey people have sought out dark places, for burials, for votive deposition and sometimes for retreat or religious ritual away from the wider community. Thirteen papers explore Palaeolithic use of deep caves in Europe and the orientation of mortuary monuments in the Neolithic and Bronze Age. It examines how the senses are affected in caves and monuments that were used for ritual activities, from Bronze Age miners in Wales working in dangerous subterranean settings, to initiands in Italian caves, to a modern caver’s experience of spending time in the one of the world’s deepest caves in Russia. We see how darkness was and is viewed at northern latitudes where parts of the year are spent in eternal night, and in Easter Island where darkness provided communal refuge from the pervasive sun. We know that spending extended periods in darkness and silence can affect one physically, emotionally and spiritually. How did interactions between people and darkness affect individuals in the past and how were regarded by their communities? And how did this interaction transform places in the landscape? As the ever-increasing electrification of the planet steadily minimizes the amount of darkness in our lives, curiously, darkness is coming more into focus. This first collection of papers on the subject begins a conversation about the role of darkness in human experience through time.
How did ancient peoples experience, view, and portray the night? What was it like to live in the past when total nocturnal darkness was the norm? Archaeology of the Night explores the archaeology, anthropology, mythology, iconography, and epigraphy of nocturnal practices and questions the dominant models of daily ancient life. A diverse team of experienced scholars uses a variety of methods and resources to reconstruct how ancient peoples navigated the night and what their associated daily—and nightly—practices were. This collection challenges modern ideas and misconceptions regarding the night and what darkness and night symbolized in the ancient world, and it highlights the inherent research bias in favor of “daytime” archaeology. Numerous case studies from around the world (including Oman, Mesoamerica, Scandinavia, Rome, Great Zimbabwe, Indus Valley, Peru, and Cahokia) illuminate subversive, social, ritual, domestic, and work activities, such as witchcraft, ceremonies, feasting, sleeping, nocturnal agriculture, and much more. Were there artifacts particularly associated with the night? Authors investigate individuals and groups (both real and mythological) who share a special connection to nighttime life. Reconsidering the archaeological record, Archaeology of the Night views sites, artifacts, features, and cultures from a unique perspective. This book is relevant to anthropologists and archaeologists and also to scholars of human geography, history, astronomy, sensory studies, human biology, folklore, and mythology. Contributors: Susan Alt, Anthony F. Aveni, Jane Eva Baxter, Shadreck Chirikure, Minette Church, Jeremy D. Coltman, Margaret Conkey, Tom Dillehay, Christine C. Dixon, Zenobie Garrett, Nancy Gonlin, Kathryn Kamp, Erin Halstad McGuire, Abigail Joy Moffett, Jerry D. Moore, Smiti Nathan, April Nowell, Scott C. Smith, Glenn R. Storey, Meghan Strong, Cynthia Van Gilder, Alexei Vranich, John C. Whittaker, Rita Wright
The field of archaeology continues to face a major crisis of interpretation. The traditional view is that the basic business of archaeology is to reconstruct the history of cultures and civilizations through their material productions. Olivier challenges this view with a new approach to archaeological remains based on the works of French theorists such as Foucault, de Certeaux, and Derrida, with insight from Darwin and Freud. His thesis is that archaeology does not study the past itself but rather what materially remains of the past in our present. Olivier also develops an interpretation of material culture based on Aby Warburg’s and Walter Benjamin’s work in the anthropology of art. With wider implications for history and all social sciences, The Dark Abyss of Time is a major contribution to the theory of time, memory, heritage, and archaeology. This flawless translation makes Olivier’s elegantly written work available in English for the first time.
To Write What one Could Not Tell Anyone You who live in all tranquility So warm and comfortable in your houses, You who come home at night to find The table laid and friendly faces around you, Consider if this is a man, He who toils in the mud, Who knows no rest, Who fights for a crust of bread, Who dies for the slightest reason. Consider if this is a woman, She who has lost her name and her hair, And even the strength to remember, Her gaze blank and her bosom chilled, Like a frog in winter. Do not forget that this happened, No, do not forget it: Engrave these words in your heart. Think of them in your home, in the street, When you sleep, when you rise; Repeat them to your children. Or else your house will crumble, You will be overcome by illness, And your children will turn away from you (Levi 1987:9, the translations is mine). At Auschwitz, Filip Müller was assigned to the Sonderkommando. Every day, with his fellow prisoners, he emptied the gas chambers of their piles of defiled corpses and loaded them into the crematorium furnaces of the extermination camp.
The Archaeology of Caves in Ireland is a ground-breaking and unique study of the enigmatic, unseen and dark silent world of caves. People have engaged with caves for the duration of human occupation of the island, spanning 10,000 years. In prehistory, subterranean landscapes were associated with the dead and the spirit world, with evidence for burials, funerary rituals and votive deposition. The advent of Christianity saw the adaptation of caves as homes and places of storage, yet they also continued to feature in religious practice. Medieval mythology and modern folklore indicate that caves were considered places of the supernatural, being particularly associated with otherworldly women. Through a combination of archaeology, mythology and popular religion, this book takes the reader on a fascinating journey that sheds new light on a hitherto neglected area of research. It encourages us to consider what underground activities might reveal about the lives lived aboveground, and leaves us in no doubt as to the cultural significance of caves in the past.
This volume is a critical study of recent archaeology in the Western Wall Plaza area, Jerusalem. Considered one of the holiest places on Earth for Jews and Muslims, it is also a place of controversy, where the State marks ‘our’ remains for preservation and adoration and ‘theirs’ for silencing. Based on thousands of documents from the Israel Antiquities Authority and other sources, such as protocols of planning committees, readers can explore for the first time this archaeological ‘heart of darkness’ in East Jerusalem. The book follows a series of unique discoveries, reviewing the approval and execution of development plans and excavations, and the use of the areas once excavation has finished. Who decides what and how to excavate, what to preserve – or ‘remove’? Who pays for the archaeology, for what aims? The professional, scientific archaeology of the past happens now: it modifies the present and is modified by it. This book ‘excavates’ the archaeology of East Jerusalem to reveal its social and political contexts, power structures and ethics. Readers interested in the history, archaeology and politics of the Israeli-Palestinian conflict will find this book useful, as well as scholars and students of the history and ethics of Archaeology, Jerusalem, conservation, nationalism, and heritage.
In 1982, Harvard-trained ethnobotanist Wade Davis traveled into the Haitian countryside to research reports of zombies--the infamous living dead of Haitian folklore. A report by a team of physicians of a verifiable case of zombification led him to try to obtain the poison associated with the process and examine it for potential medical use. Interdisciplinary in nature, this study reveals a network of power relations reaching all levels of Haitian political life. It sheds light on recent Haitian political history, including the meteoric rise under Duvalier of the Tonton Macoute. By explaining zombification as a rational process within the context of traditional Vodoun society, Davis demystifies one of the most exploited of folk beliefs, one that has been used to denigrate an entire people and their religion.
" ... No one can plausibly deny that the religious development of the peoples of Canaan (and indeed of all the ancient world around the eastern Mediterranean to the Indus river) were affected by the cultural and religious developments in Mesopotamia, the centre of the region, and a fertile region second to none known in the world, on a par with the Nile, around which another major civilization arose. This is a text of history of Mesopotamia in its own right. By the time history gets back this far, the lines become very blurred, rather like parallel lines intersecting on the horizon. Literature, religion, archaeology, sociology, psychology -- all of these disciplines become intertwined in Jacobsen's text as he looks at Sumerian society. The book is organized with an introduction, then according to time divisions of fourth, third, and second millennia, then concludes with an epilogue into the first millennium, during which the Bible as we know it (and most ancient history such as is commonly known occurred) came to be"--Amazon.com.
From the #1 New York Times bestselling author of Killers of the Flower Moon and The Wager, a thrilling and powerful true story of adventure and obsession in the Antarctic, lavishly illustrated with color photographs. "[Grann is] one of the preeminent adventure and true-crime writers working today."—New York Magazine Henry Worsley was a devoted husband and father and a decorated British special forces officer who believed in honor and sacrifice. He was also a man obsessed. He spent his life idolizing Ernest Shackleton, the nineteenth-century polar explorer, who tried to become the first person to reach the South Pole, and later sought to cross Antarctica on foot. Shackleton never completed his journeys, but he repeatedly rescued his men from certain death, and emerged as one of the greatest leaders in history. Worsley felt an overpowering connection to those expeditions. He was related to one of Shackleton's men, Frank Worsley, and spent a fortune collecting artifacts from their epic treks across the continent. He modeled his military command on Shackleton's legendary skills and was determined to measure his own powers of endurance against them. He would succeed where Shackleton had failed, in the most brutal landscape in the world. In 2008, Worsley set out across Antarctica with two other descendants of Shackleton's crew, battling the freezing, desolate landscape, life-threatening physical exhaustion, and hidden crevasses. Yet when he returned home he felt compelled to go back. On November 13, 2015, at age 55, Worsley bid farewell to his family and embarked on his most perilous quest: to walk across Antarctica alone. David Grann tells Worsley's remarkable story with the intensity and power that have led him to be called "simply the best narrative nonfiction writer working today." Illustrated with more than fifty stunning photographs from Worsley's and Shackleton's journeys, The White Darkness is both a gorgeous keepsake volume and a spellbinding story of courage, love, and a man pushing himself to the extremes of human capacity. Look for David Grann’s latest bestselling book, The Wager!