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 ways to the research of faith have generally and sometimes unconsciously, drawn on western paradigms, in particular Judaeo-Christian (mono) theistic frameworks and educational rationalisations. Archaeologists have not often mirrored on how those techniques have framed and restricted their offerings of methodologies, learn questions, hypotheses, definitions, interpretations and analyses and feature overlooked a massive size of faith: the human event of the numinous - the facility, presence or event of the supernatural.
Within the religions of a few of the world’s peoples, sacred reviews – relatively when it comes to sacred landscapes and beings attached with these landscapes – are usually given higher emphasis, whereas doctrine and ideology are rather less significant. Archaeology of Spiritualities asks how such reports could be discerned within the archaeological checklist; how will we realize and examine ‘other’ different types of spiritual 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 region of the self-discipline, an unconventional strategy in the archaeology of faith. hence Archaeology of Spiritualities offers a distinct, well timed and cutting edge contribution, person who can be demanding and stimulating. it's a nice source to archaeologists, historians, non secular students and others attracted to cultural and non secular heritage.
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Extra info for Archaeology of Spiritualities
4), whilst in an adult female figurine (YK10-3-O11-2) cavities in the ears, nostrils, and top of the head were visible in the CT image. Another cone figurine (YK10-3-O11) has an interesting irregular cavity running up the centre of the figurine, but this might be a correlate of manufacturing rather than an intentionally formed cavity. The single animal figurine found, the chameleon, had no cavities. Based on a single example it is not possible to state that all animal figurines were excluded from having cavities incised.
120 cm × 80 cm and composed of two complete figurines, an androgynous adult with a flat base (YK11-H14/I14 Feature [Figurine 9]; 160 mm × 67 mm × 50 mm) and the human/fish figurine described previously, as well as 15 identifiable figurine fragments, 12 unidentifiable figurine fragments, spherical stone querns, fragments of quartz, numerous potsherds, and 5 pottery discs was noted (Fig. 5). The pottery discs were formed from potsherds and seem, based on ethnographic parallels, to have been stoppers for horn containers, usually horns filled with medicine (Akamasi Williams, January 17, 2011, personal communication).
This interpretation might be further supported by the recovery of eight small (c. 60–65 mm length) clay conical shaped objects, sometimes 2 Fragmentary Ancestors? Medicine, Bodies, and Personhood in a Koma Mound... 37 Fig. g. YK11-H13B) from the 2011 excavations. These, it has been suggested based on previous finds (Kankpeyeng et al. 2011), were perhaps referencing horns that provided healing and transformative powers to shrines through the addition of powerful substances in the cavities found on the top of these objects.
Archaeology of Spiritualities by Muiris O’Sullivan (auth.), Kathryn Rountree, Christine Morris, Alan A. D. Peatfield (eds.)