By Muiris O’Sullivan (auth.), Kathryn Rountree, Christine Morris, Alan A. D. Peatfield (eds.)
Archaeology of Spiritualties provides a clean exploration of the interface among archaeology and religion/spirituality. Archaeological techniques to the research of faith have more often than not and sometimes unconsciously, drawn on western paradigms, specially Judaeo-Christian (mono) theistic frameworks and educational rationalisations. Archaeologists have hardly ever mirrored on how those techniques have framed and limited their offerings of methodologies, study questions, hypotheses, definitions, interpretations and analyses and feature missed a big size of faith: the human adventure of the numinous - the facility, presence or adventure of the supernatural.
Within the religions of the various world’s peoples, sacred reports – relatively in terms of sacred landscapes and beings attached with these landscapes – are usually given larger emphasis, whereas doctrine and ideology are quite less significant. Archaeology of Spiritualities asks how such reports could be discerned within the archaeological list; how will we realize and examine ‘other’ varieties of non secular or religious adventure within the continues to be of the past?.
The quantity opens up an area to discover significantly and reflexively the come across among archaeology and numerous cultural expressions of spirituality. It showcases experiential and experimental methodologies during this sector of the self-discipline, an unconventional method in the archaeology of faith. hence Archaeology of Spiritualities offers a distinct, well timed and leading edge contribution, person who is additionally demanding and stimulating. it's a nice source to archaeologists, historians, spiritual students and others drawn to cultural and non secular heritage.
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Additional resources for Archaeology of Spiritualities
1 Incised cavities recorded on the figurines and figurine fragments Top of head Ear Mouth Nostril Internal (visible through breakage) 32 26 5 23 4 The only figurine without any human characteristics was a complete chameleon (YK10-3-4-I15-B; 140 mm × 45 mm × 25 mm). The chameleon is still represented in craft production in northern Ghana; in contemporary Bulsa metalworking, for example, a brass figurine surmounted by a chameleon is illustrated by Kröger (2001:491). In general, the depiction of human features could be described as solemn.
Identifying age patterns represented by the figurines is somewhat subjective. It would seem that no children are depicted, with 53 adults represented, 2 possible adults, and 196 classified as not known or not applicable. Ancillary elements that are represented such as hairstyles, putative scarification and keloids, and items of decoration and dress, such as the bracelets and waistband/ belts previously referred to, are not particularly informative. Excluding the latter, these include part of a hat (YK10-3-I13), possible keloids on an upper right arm (YK10-3-N10), an arm perhaps indicating the individual was wearing a skin (YK11-H14/I14), the depiction of a skirt (YK10-3-O11, Figurine 2), a crest of 36 T.
The mound was radiocarbon dated to Cal ad 1010–1170 (970 ± 40 bp) (YK10-3-N-10-L2, Beta-274104). This concurs with the four thermoluminescence and one other C14 dates obtained from elsewhere in Yikpabongo that range between the sixth and early fourteenth centuries ad (Kankpeyeng et al. 2011). 2 Fragmentary Ancestors? Medicine, Bodies, and Personhood in a Koma Mound... 29 The Figurines Frequency and Types A total of 251 figurine and figurine fragments were recovered from mound YK10-3/ YK11. These comprised 238 figurine fragments, 7 complete figurines and 6 largely complete figurines.
Archaeology of Spiritualities by Muiris O’Sullivan (auth.), Kathryn Rountree, Christine Morris, Alan A. D. Peatfield (eds.)
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