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- 12/19/18--23:21: _E. Galbois, Images ...
- 12/20/18--00:28: _The IPPA Secretaria...
- 12/20/18--02:18: _Happy 50th to the I...
- 12/20/18--02:31: _Presentation of Coh...
- 12/20/18--02:42: _The Star of Bethleh...
- 12/20/18--02:53: _Bible, It’s Cold Ou...
- 12/20/18--03:03: _Beit Shemesh: expan...
- 12/20/18--04:35: _Bronze Age regicide...
- 12/20/18--05:00: _Newly Open Access M...
- 12/20/18--05:09: _Wimpole archaeologi...
- 12/20/18--05:54: _A Book by its Cover...
- 12/20/18--06:39: _AIEGL's Circular Le...
- 12/20/18--06:47: _Children Amongst th...
- 12/20/18--07:28: _Ancient Aramaic Inc...
- 12/20/18--08:59: _Fresh translations ...
- 12/20/18--09:24: _The Highway Over Te...
- 12/20/18--10:46: _Open Access Journal...
- 12/20/18--11:44: _Open Access Monogra...
- 12/20/18--18:26: _Ancient Aramaic Ins...
- 12/18/18--11:00: _Earthquake struck M...
- 12/19/18--23:21: E. Galbois, Images du pouvoir et pouvoir de l'image. ...
- 12/20/18--00:28: The IPPA Secretariat has a new website
- 12/20/18--02:18: Happy 50th to the IOSCS!
- 12/20/18--02:31: Presentation of Cohen volume
- 12/20/18--02:42: The Star of Bethlehem is not the only messianic star
- 12/20/18--02:53: Bible, It’s Cold Outside
- 12/20/18--03:03: Beit Shemesh: expanded road or archaeological park?
- 12/20/18--05:54: A Book by its Cover: Epoiesen Volume 2
- 12/20/18--06:39: AIEGL's Circular Letter December 2018
- 12/20/18--06:47: Children Amongst the Caribou: Clothes for a Young Innu
- 12/20/18--08:59: Fresh translations of the DCC core vocabularies
- 12/20/18--09:24: The Highway Over Tel Beth Shemesh
- Vol. 30: Writing beyond Pen and Parchment (2019) Ed. by Wagner, Ricarda / Lieb, Ludger / Neufeld, Christine
- Vol. 29: Schreiben auf statuarischen Monumenten (2019)
- Vol. 28: The Roll in England and France in the Late Middle Ages (2019) Ed. by Holz, Stefan G. / Peltzer, Jörg / Shirota, Maree
- Vol. 27: Antike Texte und ihre Materialität (2019) Ed. by Ritter-Schmalz, Cornelia / Schwitter, Raphael
- Vol. 26: Material Aspects of Reading in Ancient and Medieval Cultures (2019) Ed. by Krauß, Anna / Leipziger, Jonas / Schücking-Jungblut, Friederike
- Vol. 25: Materialität und Präsenz spätantiker Inschriften (2019)
- Vol. 24: Masora und Exegese (2019)
- Vol. 23: Sacred Scripture / Sacred Space (2019) Ed. by Frese, Tobias / Keil, Wilfried E. / Krüger, Kristina
- Vol. 22: Zerstörung von Geschriebenem (2019) Ed. by Kühne-Wespi, Carina / Oschema, Klaus Peter / Quack, Joachim Friedrich
- Vol. 21: Inschriftenkulturen im kommunalen Italien (2019) Ed. by Bolle, Katharina / Jaspert, Nikolas / von der Höh, Marc
- Vol. 20: Zeichentragende Artefakte im sakralen Raum (2018) Ed. by Keil, Wilfried E. / Kiyanrad, Sarah / Theis, Christoffer / Willer, Laura
- Vol. 19: Bild und Schrift auf 'magischen' Artefakten (2018) Ed. by Kiyanrad, Sarah / Theis, Christoffer / Willer, Laura
- Vol. 18: Papierherstellung im deutschen Südwesten (2018)
- Vol. 17: Das Steininschriftenprojekt des Wolkenheimklosters während der Liao-Dynastie (907–1125) (2017)
- Vol. 16: Graffiti als Interaktionsform (2017)
- Vol. 15: Metatexte (2016) Ed. by Focken, Friedrich-Emanuel / Ott, Michael R.
- Vol. 14: Writing Matters (2017) Ed. by Berti, Irene / Bolle, Katharina / Opdenhoff, Fanny / Stroth, Fabian
- Vol. 13: Materiality of Writing in Early Mesopotamia (2016) Ed. by Balke, Thomas E. / Tsouparopoulou, Christina
- Vol. 12: Material Aspects of Letter Writing in the Graeco-Roman World (2017)
- Vol. 11: The Masorah of Elijah ha-Naqdan (2015)
- Vol. 10: Was bedeutet Ordnung - was ordnet Bedeutung? (2015) Ed. by Haß, Christian David / Noller, Eva Marie
- Vol. 9: Understanding Material Text Cultures (2016) Ed. by Hilgert, Markus
- Vol. 8: Communication and Materiality (2015) Ed. by Enderwitz, Susanne / Sauer, Rebecca
- Vol. 7: Papier im mittelalterlichen Europa (2015) Ed. by Meyer, Carla / Schultz, Sandra / Schneidmüller, Bernd
- Vol. 6: Schriftträger - Textträger (2014) Ed. by Kehnel, Annette / Panagiotopoulos, Diamantis
- Vol. 5: Erscheinungsformen und Handhabungen Heiliger Schriften (2015) Ed. by Quack, Joachim Friedrich / Luft, Daniela Christina
- Vol. 4: Karolingische Klöster (2015) Ed. by Becker, Julia / Licht, Tino / Weinfurter, Stefan
- Vol. 3: Praxeologie (2014) Ed. by Elias, Friederike / Franz, Albrecht / Murmann, Henning / Weiser, Ulrich Wilhelm
- Vol. 2: Verborgen, unsichtbar, unlesbar – zur Problematik restringierter Schriftpräsenz (2014) Ed. by Frese, Tobias / Keil, Wilfried E. / Krüger, Kristina
- Vol. 1: Materiale Textkulturen (2015) Ed. by Meier, Thomas / Ott, Michael R. / Sauer, Rebecca
- 12/20/18--18:26: Ancient Aramaic Inscription Uncovered in Turkey
- 12/18/18--11:00: Earthquake struck Machu Picchu in 1450 study concludes
Estelle Galbois, Images du pouvoir et pouvoir de l'image. Les "médaillons-portraits" miniatures des Lagides, Bordeaux, 2018.
Éditeur : Ausonius éditions
Collection : Scripta Antiqua
ISBN : 978-2-35613-226-0
Le phénomène de miniaturisation dans la production artistique fait l'objet à l'heure actuelle d'un intérêt croissant. Parmi les formes que peut prendre la miniaturisation, il faut signaler le portrait. Le petit portrait royal trouve son origine à la cour macédonienne de Philippe II de Macédoine et de son fils et successeur Alexandre le Grand. Il a connu par la suite une grande faveur dans les royaumes hellénistiques, tout particulièrement dans l'Égypte ptolémaïque. Cette étude se veut une première synthèse sur les portraits en médaillons miniatures des souverains lagides. L'ouvrage s'organise en trois parties. La première est consacrée à l'étude des formes des “médaillons-portraits” miniatures (supports, matériaux privilégiés) et à la question des modes de représentation adoptés. La question des fonctions et des contextes d'utilisation de ces images spécifiques, ainsi que leur réception est examinée dans une deuxième partie, car des fonctions et des usages, des conditions de commande, découlent les types iconographiques créés et diffusés à un moment donné de l'histoire du royaume dans un contexte singulier. La question des attributs du pouvoir est posée dans une troisième partie. Enfin, on trouvera un catalogue des effigies commentées, organisé selon un classement typologique.
Mots-clés : Égypte lagide, portrait hellénistique, “médaillon-portrait” miniature, Lagides
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I’ve followed the recent discussions about the song “Baby, It’s Cold Outside” with interest. But it took me a while to realize that they provide a close analogy to discussions about the Bible and its interpretation. Here are some of the key claims that various people have been making in relation to the song: The […]
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A group of archaeologists and forensic researchers in the eastern German city of Halle,...
Scripta Antiquitatis Posterioris ad Ethicam Religionemque pertinentia
Suggested citation: SAPERE
Edited by Reinhard Feldmeier, Rainer Hirsch-Luipold and Heinz-Günther Nesselrath
Advisory Board: Barbara E. Borg, Maximilian Forschner, Dorothee Gall, Reinhard Gregor Kratz, Gustav Adolf Lehmann, Jan Opsomer, and Ilinca Tanaseanu-Döbler
For a long time, Greek and Latin texts from late antiquity (1st to 4th century AD) were in the shadow of the so-called »classic« epochs. There was however an abundance of works on philosophy, ethics and religion in Greek and in Latin during the first four centuries AD, and these works have not lost their relevance.
It is the goal of the SAPERE series (Scripta Antiquitatis Posterioris ad Ethicam REligionemque pertinentia, Writings in Late Antiquity on Ethical and Religious Issues) to make precisely these texts available in an innovative combination of edition, translation and interdisciplinary commentary in an essay form.
The name SAPERE is a deliberate link to the various connotations of the Latin verb. In addition to the intellectual aspect (which Kant in the translation of sapere aude, »Have courage to use your own understanding,« used as the motto of the Enlightenment), the sensuous aspect of »taste« will also be given the attention it deserves: On the one hand, major sources for the discourse in various disciplines (theology and religious studies, philology, philosophy, history, archaeology...) are to be presented, on the other hand the texts dealt with are also meant to whet the readers' appetites.
Thus a careful scholarly examination of the texts which are explained from various angles in the essays will be combined with a linguistic presentation which does not lose sight of the relevance of the texts for the history of ideas and at the same time shows the importance of authors of antiquity for discussions on current issues.
Aelius Aristides, Selected Prose Hymns
Introduction, Text, Translation and Interpretative Essays by Christian Brockmann, Milena Melfi, Heinz-Günther Nesselrath, Robert Parker, Donald A. Russell, Florian Steger, Michael Trapp. Ed. by Donald A. Russell, Michael Trapp, and Karl-Heinz Nesselrath2016. X, 164 pages. SAPERE XXIXTatian, Rede an die Griechen
Eingel., übers. u. mit interpretierenden Essays versehen v. Peter Gemeinhardt, Marie-Luise Lakmann, Heinz-Günther Nesselrath, Ferdinand R. Prostmeier, Adolf Martin Ritter, Holger Strutwolf u. Andrei Timotin. Hrsg. v. Heinz-Günther Nesselrath2016. X, 334 pages. SAPERE XXVIIIEingel., übers. u. mit interpretierenden Essays versehen v. Karl-Wilhelm Niebuhr, Walter Ameling, Folker Blischke, Mareike V. Blischke, Alfons Fürst, Rainer Hirsch-Luipold, Heinz-Günter Nesselrath u.a.2015. XIII, 350 pages. SAPERE XXVIIEingeleitet, übersetzt u. mit interpretierenden Essays versehen v. Wilfried Eisele, Yury Arzhanov, Michael Durst u. Thomas Pitour. Hrsg. v. Wilfried Eisele2015. XIV, 489 pages. SAPERE XXVIIntroduction, Text, Translation, Commentary and Interpretative Essays by Katja Maria Vogt, Richard Bett, Lorenzo Corti, Tiziano Dorandi, Christiana M.M. Olfert, Elisabeth Scharffenberger, David Sedley, James Warren. Ed. by Katja Maria Vogt2015. X, 202 pages. SAPERE XXVSynesius, De insomniis
Introduction, Text, Translation and Interpretative Essays by Donald A. Russell, Ursula Bittrich, Börje Bydén, Sebastian Gertz, Heinz-Günther Nesselrath, Anne Sheppard, Ilinca Tanaseanu-Döbler. Ed. by Donald A. Russell and Heinz-Günther Nesselrath2014. X, 208 pages. SAPERE XXIVPseudo-Aristotle, On the Cosmos
Introduction, Text, Translation and Interpretative Essays by Johan C. Thom, Renate Burri, Clive Chandler, Hans Daiber, Jill Kraye, Andrew Smith, Hidemi Takahashi, Anna Tzvetkova-Glaser. Ed. by Johan C. Thom2014. X, 230 pages. SAPERE XXIIIDie Euböische Rede des Dion von Prusa
Eingel., übers. u. m. interpretierenden Essays versehen v. Gustav A. Lehmann, Dorit Engster, Dorothee Gall u.a.2012. X, 276 pages. SAPERE XIXLibanios' Rede für den Erhalt der heidnischen Tempel
Eingel., übers. u. m. interpretierenden Essays versehen v. Heinz-Günther Nesselrath, Okko Behrends, Klaus S. Freyberger, Johannes Hahn, Martin Wallraff u. Hans-Ulrich Wiemer2011. XI, 276 pages. SAPERE XVIIIHuman liberation, divine guidance and philosophy
Ed. by Heinz-Günther Nesselrath. Introduction, Text, Translation and Interpretative Essays by Donald A. Russell, George Cawkwell, Werner Deuse, John Dillon, Heinz-Günther Nesselrath a.o.2010. X, 225 pages. SAPERE XVIISBN 978-3-16-156444-410.1628/978-3-16-156444-4Hrsg. v. Eckart Reinmuth. Eingel., ed., übers. u. m. interpretierenden Essays versehen v. Eckart Reinmuth, Stefan Alkier, Brigitte Boothe, Uta B. Fink, Christine Gerber, Karl-Wilhelm Niebuhr u.a.2009. XI, 280 pages. SAPERE XVZusammen mit dem Brief des Mordechai an Alexander und dem Brief des Annaeus Seneca über Hochmut und Götterbilder
Eingel., übers. u. mit interpretierenden Essays versehen v. Alfons Fürst, Therese Fuhrer, Folker Siegert u. Peter Walter2006. X, 215 pages. SAPERE XIISBN 978-3-16-156445-1
Hundreds of artefacts were uncovered during the National Trust’s dig at Lamp Hill, which suggest the...
We’re getting pretty close to having Epoiesen 2 ready for publication. Followers of The Digital Press at the University of North Dakota may remember that we published Epoiesen 1 in early 2018. It’s a collaboration between The Digital Press and Shawn Graham and colleagues who publish Epoiesen: A Journal for Creative Engagement in History and Archaeology. If you haven’t checked out Epoiesen 1, you really should. It really showcases the range of creative ways that thoughtful and critical folks are engaging with the past. You can even buy a paper copy for $6.
The process of publishing Epoiesen has been a particularly fun challenge for The Digital Press because it involves transforming content published in a digital format into paper. In some sense, the act of mediating between the born digital and the paper (or the ersatz paper in the case of the PDF) is an example of creatively engaging with the past.
There are just a few tweaks to the text and a quick scan of the paper galley proofs, and it’ll be released into the wilds. While are plan was to make it available for everybody’s Christmas wish lists, the end of the semester and some delays caught up with use and now it should be available in early 2019.
That being said, we do have the cover ready, though! Katherine Cook provided the cover image, and we continued with Andrew Reinhard’s basic cover design. Katherine Cook’s illustration evokes Shawn Graham’s editorial in the volume, “Citation as an Act of Enchantment,” which discusses the role that citation plays in I stuck with bright, non-primary colors and decided to go with this rather pastel purple.
Stay tuned both here and to The Digital Press page for publication!
Dear AIEGL Friends and Members,
The Penn Museum holds around 400 objects attributed to the “Naskapi” people and acquired by Frank Speck in 1930-1931. The diverse collection includes games, charms, toys, hunting tools, snowshoes, paint brushes, and clothing made of caribou hide, among other things. Historically, the First Nations Innu (Naskapi) people of northern Labrador have long regarded migratory caribou as central to their social and spiritual worlds.  A child’s coat, made of pale caribou hide and elaborately decorated with blue, red, and yellow edge designs captured our attention, inspiring this question: what were the lives of Native children like in Speck’s time?
Mapping the Territory
“The oldest Tshishennuat (Elders) remember the days when caribou were speared from canoes as they crossed the Mushuau-shipu (George River). They recall living in shaputuans (multi-family dwellings) that were heated by open fires, hunting partridge with bow and arrow, and wearing caribou-hide clothing. Innu maps of their territory made for land claims negotiations show innumerable travel routes, camp sites, burials, birth locations, harvest areas for caribou and other wildlife, locations of mythological significance, caribou migration routes, as well as Innu names for many of the lakes and rivers in the territory. These names and maps demonstrate that Labrador and eastern Quebec was not an untouched, unexplored “wilderness” but a cultural landscape that the Innu have lived in for numerous generations.”
The Innu are the Indigenous inhabitants of the northern, sub-arctic tundra of the Labrador Peninsula, a large expanse of territory at the eastern edge of Canada, known to its Indigenous inhabitants as Nitassinan (“our land”). All of the First Nations people of this region identify themselves, in their language, as Innu (“human being”), but some groups still use the French term Montagnais (“mountain people”) in the forested south, or the old term Naskapi (“uncivilized people”) for the residents of the coast and sub-arctic north. These people have long maintained trade relations with Cree, Huron-Wendat, and other First Nations people in present-day Quebec.
Traditionally, the Innu move seasonally around their territory, relying on hunting in the winter months and fishing in the summer months. After colonial settlers arrived from Europe, the Innu engaged in trade with the Hudson’s Bay Company, providing furs to French and British trading partners. By the late 1800s, however, the expansive fur trade, along with the introduction of commercial forestry and sport hunting and fishing, had decimated the territory, and First Nations peoples became increasingly vulnerable to disease and starvation. By the early 1900s, many First Nations communities across the continent had been forced to relocate and re-settle on reserved lands set aside by the Canadian government. Even though Canada failed to recognize Innu Aboriginal title, these people refused to give up their traditional subsistence hunting and fishing, and refused to stop following the caribou.
By the 1930s, the Innu communities of Sheshatshiu and Natuashish (collectively identified to outsiders as Naskapi), had adapted their seasonal lifeways to include regular camps at trading posts. “Hunting groups, generally consisting of three or four families (or about twenty people), spent the winter harvesting fur-bearing game in remote camps and then, in summer, met up with other groups at the fort.” When Frank Speck encountered these people, he perceived them as rare survivals practicing pre-colonial lifeways. The Innu perceived themselves, then and now, as having an inextricably reciprocal relationship with the caribou, salmon, and all of the other “other-than-human” beings who sustained them. Those relationships were evocatively expressed in the garments they wore while hunting.
Dressing for the Hunt
To better understand the meaning and use of the hunting garments in the Penn Museum, our study focused on a pair of children’s knee moccasins (object #30-3-14, acquired in 1930) and a child’s coat with an accompanying cap (object #31-7-7, acquired in 1931). For the sake of comparison, we also looked at a pair of adult man’s moccasins (object #31-7-11, acquired in 1931). The object tags on the moccasins identify the man’s pair as being made of caribou hide and the child’s pair as being made of “buckskin” (deer hide), but they seem to be the same material.
Careful inspection of these moccasins reveals the hide to be surprisingly thin. The insulating furs that would line these and other Innu winter clothing for warmth were not collected along with the outer garments. The dirt on the bottom of the adult moccasins likely indicates their moderate usage, while the lack of such markings on the child’s boots probably points to minimal use. Despite the age of these objects, which were purchased by the Penn Museum almost 90 years ago, the boots have no apparent rips and tears. Further, the blue, yellow, and red paints, which seem to be the same on each boot, still appear very vibrant.
The patterns on the two sets of moccasins initially appear somewhat similar but a closer look yields significant differences. Both pairs of boots feature repeating, carefully crafted geometric shapes in the same color scheme with orthogonal components in the horizontal and vertical directions. The sides of the adult boots feature a more intricate pattern that runs higher up on the boot, featuring red right triangles with a very finely painted interior blue grid, as well as blue rectangles with deliberately unpainted interiors. The sides of the child’s moccasins include a string of blue diamonds surrounded by thin yellow and red lines as well as red isosceles-type triangles. The child’s moccasins are missing the presumably shoe-tightening string present on top of the adult pair.
Analysis of the child’s coat in conjunction with the moccasins is useful in offering a more complete picture of what an Innu child of the early 20th century would wear, and what activities they would engage in. The coat is uniquely decorated with many lines and curves and a row of dots; this is similar but not exactly like the moccasins. Some painted caribou coats were tanned with the hair on for insulation; a lightweight coat like this one is sometimes described as a “summer coat,” since the hair has been entirely removed from the hide.
The designs on these coats are more than mere ornamentation. By dressing in highly decorated caribou skins, the Innu believed they could attract the caribou and, should their designs and behaviors be respectful enough, the caribou spirits would again be released in the following season. In this sense, the caribou coats were reflective of powerful other-than-human beings who would give up their powers at the end of the year. At this point, the Innu would often sell their coats. Hunting, like other seasonal activities, depended upon constantly replenishing and adapting to the game and the environment.
“Any attempt to hunt for caribou is both a new experience and an old experience. It is new in the sense that time has elapsed, the composition of the hunter band has changed, the caribou have learned new things, and so forth. But the hunt is also old in that if you have seen one hunt you have seen them all: There are always hunters, weapons, stealth, decoys, tacks, odors, and winds.”
Innu boys have long been taught by their fathers and uncles, and girls by their mothers and aunts, while also learning crucial traditions and skills from the elder generations. Elders share “ecological, material, social, and spiritual knowledge,” and explain how flora and fauna are classified “according to their social, economic, or symbolic importance.” While on the hunt, several family groups travel together, and children learn their respective roles and responsibilities; in general, men plan and conduct hunting activities, while women prepare and preserve meat, maintain camps, tan hides, and make clothes.
It is significant that the Innu use salmon eggs as the basis for many of their paints; the fish glue provides a binder, and the basis for the yellow color is prepared fish eggs. Yellow appears to be the most common paint used by the Innu and it is often used as the starting paint to be mixed with other substances to achieve other colors. There is a certain symmetry in decorating the caribou skin clothing with fish products since, during the summer months when the Innu live on the shore, they rely on fish for their livelihood. It seems fitting that the hunting garb of the Innu pays respect to the two communities of other-than-human beings traditionally most responsible for their survival: the caribou and the salmon.
The literature on these “Naskapi” coats is vast, but it focuses almost entirely on adult coats, since so many painted coats now reside in museums. During the 1930s, a large number of caribou coats were sold to Richard White, a fur trader and shopkeeper in northern Labrador. Frank Speck sometimes put in orders for hunting clothing in advance. In 1931, for example, Speck ordered “3 or 4 complete new Naskapi Costumes” from White. White told Speck, “I have a regular market for the deerskins but once they are made into garments the market is limited to Museums or an occasional private party with a scientific bent.” He noted, however, that he also successfully sold “painted coats” to tourists on the steamer boats. Most collectors only wanted coats, which explains why so few complete sets of Innu garments, and so few children’s garments, survive in museum collections. Speck, however, desired entire sets of clothing: coats, leggings, moccasins, gloves, and even hats.
The Innu child’s outfit in the Penn Museum has with it an associated hunting cap. This cap features the same red and blue decorative paints used on the other clothing items, but is notable in its inclusion of a six-pointed red shape enclosing a red-and-blue bullseye. This is distinctive (perhaps representing a sun?) since Innu depictions of other stars on clothing tend to have only four or five points. Perhaps most interesting is the contrast between this cap and the hoods that were present on many adult caribou coats: “furred winter coats often had a hood made from a caribou head…the eyeholes were always closed either with sewing or patches, but the earholes were left open.” Given the degree of respect the Innu had for the caribou, it is possible that they would attribute a sense of observational agency to the caribou head on their hoods, particularly given the animal’s open ears. Perhaps only adult men, and not young boys, wore such a hood, since any recklessness with one’s eyes or words might upset the animal and threaten the success of the hunt.
Taken together, the coat and cap feature some of the very same patterns and paint colors seen on both pairs of moccasins. There are distinctions that suggest the garments are not necessarily matched. Yet, given the highly intricate designs on the child’s moccasins, coat, and cap, along with their apparent wear patterns and caribou skin composition, it is reasonable to believe that this clothing assemblage (or one very much like it) could have been worn by a young Innu boy on a caribou hunting trip. This clothing also evokes reciprocal and collaborative relations across the seasons: in one winter season, Innu men and boys would have hunted the caribou that provided the skins for this coat; during a summer season, Innu girls and women would have tanned the hides and made and decorated the coat; and then, during another winter, an Innu boy would have donned the coat to prepare for another hunt.
 Speck also deposited a large collection of Naskapi garments and tools at the Canadian Museum of History. Some of Speck’s Naskapi photographs are archived in the Frank G. Speck Papers, Mss.Ms.Coll.126 at the American Philosophical Society in Philadelphia, PA. Part of Speck’s photograph collection is also archived in the Frank Gouldsmith Speck Photograph Collection, 1885-1934, at the National Museum of the American Indian, Smithsonian Institution, in Washington, DC.
 Frank G. Speck, Naskapi: The Savage Hunters of the Labrador Peninsula (Minneapolis, MN: University of Minnesota Press, 1935). Also see Carole Lévesque, Denise Geoffroy, and Geneviève Polèse, “Naskapi Women: Words, Narratives, and Knowledge,” in Living on the Land: Indigenous Women’s Understanding of Place, edited by Nathalie Kermoal and Isabel Altamirano-Jiménez, 59-84 (Edmonton, Alberta: Athabaska University Press, 2016).
“Introduction to the Innu: The Innu and Their Territory,”Tipatshimuna: Innu Stories from the Land, Virtual Museum Canada website.
 In the present day, the Innu population of over 16,000 people is distributed among thirteen nations in Nitassin: eleven in the eastern parts of the former province of Quebec and two – Sheshatshiu and Natuashish – in Labrador. See “Innu Nation” website. Also see Peter Armitage, 1997, “The Innu,”Heritage Newfoundland & Labrador.
 See Adrian Tanner, “Innu (Montagnais-Naskapi),”The Canadian Encyclopedia, 2010.
 Peter Armitage, 1990, Land Use and Occupancy Among the Innu of Utshimassit and Sheshatshit (Sheshatshiu: Innu Nation).
 Lévesque, Geoffroy, and Polèse, “Naskapi Women: Words, Narratives, and Knowledge,” 65.
 Peter Armitage and Tony Penashue, “Innu Tshishennu ethics and the need for respect: Worldviews in collision,” powerpoint presentation, n.d. For a fuller discussion of “other-than-human” category, see A. Irving Hallowell, “Ojibwa Ontology, Behavior, and World View,” in Culture in History: Essays in Honor of Paul Radin, edited by S. Diamond, 19-52 (New York: Columbia University, 1960).
 For an example of a painted Innu coat with the hair still on (and turned to the inside for warmth), see object #III-B-575 at the Canadian Museum of History, Gatineau, Quebec.
 Dorothy K. Burnham, To Please The Caribou, (Toronto, ON: Royal Ontario Museum, 1992). Also see Peter Armitage, “The Religious Significance of Animals in Innu Culture,” Native Issues 4 (1) (1994): 50-56.
 Karl E. Weick, “The Collapse of Sense-Making in Organizations: the Mann-Gulch Disaster,” Administrative Science Quarterly 38, 642.
 Lévesque, Geoffroy, and Polèse, “Naskapi Women: Words, Narratives, and Knowledge,” 66.
 Frank Speck and Loren Eiseley, 1942, “Montagnais-Naskapi Bands and Family Hunting Districts of the Central and Southeastern Labrador Peninsula,” Proceedings of the American Philosophical Society, 85: 215-242.
 Elizabeth A. Moffatt, P. Jane Sirois, and Judi Miller, “Analysis of the Paints on a Selection of Naskapi Artifacts in Ethnographic Collections,” Studies in Conservation 42 (2) (1997): 65-73. Frank Speck also collected samples of the paints, pigments, sticks, and dishes used in the process. See, for example, the “Naskapi paint brushes” in the Penn Museum collections and a similar assemblage of “Naskapi painting sticks” at the Canadian Museum of History.
 See the following examples: Man’s Coat in the Metropolitan Museum of Art; Naskapi Man’s Coat at the Canadian Museum of History; and Innu Hunting Coat at the Minneapolis Institute of Art.
 August 1, 1931 letter from Richard White to Frank Speck, in Box 20, Subcollection I, Series II, Biographical Material [correspondence], Frank G. Speck Papers, Mss.Ms.Coll.126, American Philosophical Society.
 Burnham, To Please The Caribou, 4. The Penn Museum also has an infant’s cap of caribou skin with the same star design, object #30-3-8.
 Burnham, To Please The Caribou, 24. For an example of a caribou coat with ears still attached to the head that forms the hood, see object #III-B-21 at the Canadian Museum of History.
Armitage, Peter. 1997. “The Innu.” Heritage Newfoundland & Labrador website.
Armitage, Peter. 1990 Land Use and Occupancy Among the Innu of Utshimassit and Sheshatshit. Sheshatshiu: Innu Nation.
Armitage, Peter. 1984. “The Religious Significance of Animals in Innu Culture.” Native Issues. 4 (1): 50-56.
Burham, Dorothy K. 1992. To Please the Caribou. Toronto: Royal Ontario Museum.
Lévesque, Carole, Denise Geoffroy, and Geneviève Polèse. 2016. “Naskapi Women: Words, Narratives, and Knowledge.” In Living on the Land: Indigenous Women’s Understanding of Place, edited by Nathalie Kermoal and Isabel Altamirano-Jiménez, 59-84. Edmonton, Alberta: Athabaska University Press.
Moffatt, Elizabeth A., P. Jane Sirois, and Judi Miller. 1997. “Analysis of the Paints on a Selection of Naskapi Artifacts in Ethnographic Collections.” Studies in Conservation 42 (2): 65-73.
Speck, Frank G. 1935. Naskapi: The Savage Hunters of the Labrador Peninsula. Minneapolis, MN: University of Minnesota Press.
Speck, Frank and Loren Eiseley. 1942, “Montagnais-Naskapi Bands and Family Hunting Districts of the Central and Southeastern Labrador Peninsula.” Proceedings of the American Philosophical Society. 85:215-242.
Weick, Karl. 1993. “The Collapse of Sense-Making in Organizations: the Mann-Gulch Disaster.” Administrative Science Quarterly 38, 628-52.
This object analysis was conducted for the Fall 2018 University of Pennsylvania course “Anthropology of Museums.” Students are examining Native American objects in the American Section of the Penn Museum by combining material analysis (elements, construction, design, condition, etc.) with documentation (texts, photographs, ethnographic data, etc.). Since some objects have minimal provenance data, we seek out and consider similar materials, research articles and archives, Indigenous knowledges and histories, and non-material evidence (oral traditions, ecosystems, museum memories, etc.) that might illuminate these objects. This research is designed to expand our understandings of object lives, using insights and information gathered from inside and outside of the Museum.
For more blogs from the 2018 Anthropology of Museums class, see the following articles edited by Margaret Bruchac:
• With Erica Dienes. “The Salmon Basket and Cannery Label.”
• With Erica Dienes. “Choctaw Beaded Sash.”
• With Lilianna Gurry. “Moose Hair Embroidered Birchbark Trays: French, Native, or Both.”
• With Lilianna Gurry. “Blackfeet Moccasins: A Gift to Charles Stephens.”
• With Kayla A. Holmes. “Investigating a Pipe Tomahawk.”
• With Kayla A. Holmes. “Tlingit Raven Rattle: Transformative Representations.”
• With Ben Kelser. “The Kaskaskian Beaver Bowl.”
• With Leana Reich. “Lady Franklyn’s Quilled Mi’kmaq Box.”
• With Leana Reich. “The Mysterious Beaded Collar.”
For links to blogs from past Museum Anthropology classes, see:
2017: “Object Matters: Considering Materiality, Meaning, and Memory”
2015: “Deep Description and Reflexivity: Methods for Recovering Object Histories”
2015: “The Speck Connection: Recovering Histories of Indigenous Objects”
A 2,800-year-old incantation, written in Aramaic, describes the capture of a creature called the...
Five new translations of the DCC Core Latin and Ancient Greek Vocabularies are now up and downloadable in various formats (download buttons can be found at the bottom of the pages): Greek-Italian, by Elisa Ruggieri, Latin-Italian by Gian Paolo Ciceri, Latin-Portuguese by Vittorio Pastelli, Latin-Spanish by Francisco Javier Pérez Cartagena, and Latin-Swedish by Johanna Koivunen. We at DCC are extremely grateful to these scholars for their work. Thanks are due also to developer Lara Frymark, who figured out a way to upload the lists efficiently. If you would like to contribute a new translation (no German yet?! What about French? Russian?) please see this page.
Archaeologists disagree on whether the highway running over Tel Beth Shemesh should be expanded or not. That was the plan when a salvage dig was initiated several years ago, but now one of the responsible archaeologists claims that the site must be preserved at all costs.
Not so, says Prof. Oded Lipschits of Tel Aviv University. “The extent [of the tell] is huge, but there is nothing special there or grandiose that would justify turning the site into a tourist attraction.”
Yesterday’s article in Haaretz magazine (premium) walks through the politics of the decision. From those interested in the archaeological results, the main discovery is that Judahites returned to living at the site soon after the Assyrian destruction in 701 BC. This contradicts the theory of some that there was a long occupation gap, possibly the result of an Assyrian policy forbidding resettlement. Whether or not such a finding justifies building a tunnel, overpass, or alternate route is the point of dispute.
HT: Joseph Lauer
Tel Beth Shemesh from the south, June 2018
[First posted in AWOL 18 December 2011. Updated 20 December 2018]
Eugesta [Journal on Gender Studies in Antiquity]
Le recours aux concepts de sexe et de genre développés dans les Gender Studies a considérablement transformé les recherches dans le domaine de l’Antiquité en ouvrant un nouveau champ extrêmement fructueux sur le plan culturel et social. Dans la mesure où elle est à l’origine de conceptions et valeurs auxquelles se réfèrent les constructions d’identités dans les cultures occidentales, l’Antiquité est un lieu d’application de ces théories tout à fait particulier. Les travaux menés sur les relations entre hommes, entre hommes et femmes, entre femmes, et sur les façons de construire le féminin et le masculin, ont jeté sur le fonctionnement des sociétés et cultures antiques, un éclairage nouveau, qui est aussi d’un intérêt capital pour l’étude de la réception de l’Antiquité dans les cultures occidentales.
Lire la suite…
The increased attention accorded to concepts of sex and gender developed by work in gender studies has powerfully transformed research in to the ancient Mediterranean past, opening up a new extremely fruitful field of cultural and social analysis. Inasmuch as many ideas and values responsible for shaping the construction of identities in later western societies originate in antiquity, applying gendered theoretical perspectives to the texts and artifacts surviving from the ancient world antiquity offers particular benefits. Inquiries conducted into the relations among men, between men and women, among women, and on modes of constructing what qualifies as “feminine” and “masculine” have brought a new illumination to the distinctive ways that ancient societies and cultures functioned, an illumination also of major relevance for research on the reception of antiquity in western cultures.
Josine BlokAn Athenian woman’s competence: the case of Xenokrateia [Résumé][Texte intégral]
Irene HanLa Nouvelle Vague: The Liquid Feminine in Plato’s Republic [Résumé][Texte intégral]
Vivien LonghiMatrices actives et matrices admirables chez les médecins grecs d’époque Classique [Résumé][Texte intégral]
Jesse WeinerStripping the Bark / Fleecing the Sheep: Rethinking glubit in Catullus 58 [Résumé][Texte intégral]
Michael PopeSeminal Verse: Atomic Orality and Aurality in De Rerum Natura [Résumé][Texte intégral]
Marilyn B. SkinnerLesbia as Procuress in Horace’s Epode 12 [Résumé][Texte intégral]
Federica BessoneStili di potere. Linguaggio politico, genere ed eros nella poesia imperiale romana [Résumé][Texte intégral]
Bill GladhillTiberius on Capri and the Limits of Roman Sex Culture [Résumé][Texte intégral]
Alex DresslerSeeing (not) seeing: the phenomenology of deviant standpoint as a functionof gender and class in Paulinus of Nola, Poems 18 [Résumé][Texte intégral]
And see AWOL's Round-up on Women/Gender/Sexuality in the Ancient World
Materiale Textkulturen [Material Text Cultures]
The series Material Text Cultures is the publication organ of the identically named Collaborative Research Center 993 at Heidelberg University. The series publishes anthologies and monographs dedicated to the Collaborative Research Center’s main focus of research – that is, the materiality and presence of the written in non-typographic societies.
CHICAGO, ILLINOIS—According to a Live Sciencereport, a 2,800-year-old stone cosmetic container inscribed with an incantation written in Aramaic has been discovered in a small building at the site of Zincirli, which is located in southern Turkey. Madadh Richey and Dennis Pardee of the University of Chicago said the inscription, written by “Rahim son of Shadadan,” describes the capture of a creature called the “devourer,” who is said to be able to produce “fire.” The inscription also states that blood of the “devourer” can be used to treat someone suffering from that “fire.” Illustrations of a centipede, a scorpion, and a fish accompany the text, so the “fire” could refer to an insect’s sting. Richey added that the inscription is thought to be a century older than the building where it was found, suggesting it was preserved for its significance after the death of its original owner, according to the director of the excavation, Virginia Herrmann of the University of Tübingen. To read about a collection of clay seals discovered at the nearby site of Doliche, go to “Seals of Approval.”
Construction of Machu Picchu was interrupted around 1450 by a powerful earthquake, leaving damage still evident today and prompting the Inca to perfect the seismic-resistant megalithic architecture that is now so famous throughout Cusco, according to a major new scientific study revealed by Peru’s state-run news agency Andina.
Earthquake recorded in about 1450 caused the separation of rocks in Machu Picchu [Credit: Andina]The...
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