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 methods to the examine of faith have normally and sometimes unconsciously, drawn on western paradigms, specifically Judaeo-Christian (mono) theistic frameworks and educational rationalisations. Archaeologists have hardly mirrored on how those methods have framed and restricted their offerings of methodologies, examine questions, hypotheses, definitions, interpretations and analyses and feature overlooked an enormous size of faith: the human event of the numinous - the facility, presence or adventure of the supernatural.
Within the religions of a few of the world’s peoples, sacred reports – fairly relating to sacred landscapes and beings attached with these landscapes – are frequently given better emphasis, whereas doctrine and ideology are fairly less significant. Archaeology of Spiritualities asks how such reports will be discerned within the archaeological checklist; how can we realize and examine ‘other’ different types of non secular or religious event within the continues to be of the past?.
The quantity opens up an area to discover severely and reflexively the come upon among archaeology and various cultural expressions of spirituality. It showcases experiential and experimental methodologies during this quarter of the self-discipline, an unconventional method in the archaeology of faith. therefore Archaeology of Spiritualities offers a distinct, well timed and cutting edge contribution, person who can be tough and stimulating. it's a nice source to archaeologists, historians, non secular students and others drawn to cultural and non secular heritage.
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Additional info for Archaeology of Spiritualities
This can be interpreted as representing the female sexual organ with the labia clearly depicted and the libation hole the vagina. g. head, YK10-3-N10). What is significant is that the vulva/cowry motif is found on figurines that are otherwise best defined as androgynous/anthropomorphic/“genderless”. Chapman and Gaydarska (2007:57) define androgyny as the “importance of a union celebrating the complementarity of the two genders”. In the absence of the depiction of genitals and other anatomical features, a precise “androgynous” interpretation cannot be made, but is suggested by the faces and bodies represented that are not easily attributable to either male or female.
Oxford, UK: Oxbow. O’Sullivan, M. (1997). On the meaning of megalithic art. Brigantium, 10, 23–35. O’Sullivan, M. (2005). Duma na nGiall (The Mound of the Hostages, Tara). Dublin, Ireland: UCD School of Archaeology and Wordwell. O’Sullivan, M. (2007). Resting in pieces: Deposition practices at the Mound of the Hostages, Tara, Ireland. In D. A. Barrowclough & C. ), Cult in context: Reconsidering ritual in archaeology (pp. 167–172). Oxford, UK: Oxbow. O’Sullivan, M. (2009). Preserved in stone: Material and ideology in the Neolithic.
Nkumbaan Department of Archaeology and Heritage Studies, University of Ghana, Legon, Ghana K. Rountree et al. 1007/978-1-4614-3354-5_2, © Springer Science+Business Media New York 2012 25 26 T. Insoll et al. ancestors as discrete religious phenomena is perhaps incorrect. Ethnography again suggests (Fortes 1945/1969, 1949/1967) that ancestral veneration was probably “bundled” with other concepts, linked to metaphorical relations with animals and plants, sometimes simplistically referred to as “totemism” (Levi-Strauss 1962/1991; Fortes 1987), the ascription of animate properties to materials and locations, belief in a high God, and earth and medicine cults related to fertility and healing.