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Sremska Mitrovica, Archaeological Museum

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Photo Jona Lendering

Harpocrates

Situated on the North bank of the Sava, not far from the DanubeSirmium was one of the most important cities in the Roman Empire. The Second Legion Adiutrix stayed here for a while, Trajan used it when he attacked Dacia, it was the place where Marcus Aurelius presided the trial of Herodes Atticus. No less than ten emperors were born in or near Sirmium, which became an imperial residence in the fourth century.

Today, it is a provincial town in northwestern Serbia, not far from the Croatian border. There is a beautiful church in the center, dedicated to Saint Demetrius. Next to it is the small archaeological museum. In the neighborhood, there are two excavations – the one in the northwest may have been a bathhouse, the other is a building next to the ancient hippodrome, which is now covered by a park.

The ancient imperial basilica – is this the place where Theodosius was presented as Gratian‘s coruler? – is now in a special hall, which I was not able to visit because it closed earlier than I had expected: at four o’ clock in the afternoon. Nevertheless, there were large windows, which allowed you to see quite a lot.

The museum is nice. Upstairs, there are several rooms with archaeological finds from the ancient city. You will see many objects from daily life, some small sculpture, weapons, a couple of frescos, a few inscriptions, and a bit of pottery. I liked the roof tile, made in 582, containing a prayer: Christ was asked to help the city halt the Avars, to protect the Roman Empire and the maker of the tile.

There’s also a courtyard with inscriptions. I saw records of II Adiutrix, XIII Gemina, I Minervia, and VIII Augusta, several nice reliefs, a couple of beautiful tombs, a mosaic, and – most of all – a wooden boat that lay almost unprotected. I was surprised to see a dedication to Neptune, so far from the sea. It is of course not the most beautiful museum in the world, but the people are friendly, and it is certainly worth a visit.

My article on ancient Sirmium is here, with many photos from the museum.



Proto-Elamite decipherment-oid potentially in progress

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I’m the first to advocate for computational tools in script decipherment, and for crowdsourcing-style work in aid of such efforts.  But is it just me, or is this account of current steps towards a proto-Elamite decipherment not really a story?  The phrase ‘could be about to be decoded’ and the lack of any published work (so far) does not give me hope.   Don’t get me wrong: I do think that Proto-Elamite is decipherable, although I’m not sure what to make of the (new-ish?) claim for the absence of scribal training as an explanation for apparent errors.     Anyway, I will of course be following this actively, but I’m not holding my breath.


Filed under: Linguistics

Canal highway for construction material found in Angkor

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Archaeologists have discovered a possible canal which links the Kulen mountains to Angkor, thus providing a ‘highway’ from which to transport the sandstone that was used to construct the temples.

photo: Jw Wu

Building blocks of Angkor Wat were shipped in by canal
New Scientist, 20 October 2012

Quarries and transportation routes of Angkor monument sandstone blocks
Journal of Archaeological Science, http://dx.doi.org/10.1016/j.jas.2012.09.036

IT IS never too late to find a shortcut. Centuries after the construction of Cambodia’s Angkor Wat, archaeologists have uncovered traces of a series of canals that suggest the 5 million tonnes of sandstone used to build the temples took a far shorter route than previously thought.

The sandstone blocks each weigh up to 1.5 tonnes and originate from quarries at Mount Kulen. It was thought they were taken 35 kilometres along a canal to Tonlé Sap Lake, rafted another 35 km along the lake, then taken up the Siem Reap River for 15 km, against the current.

Thinking this was unlikely, Etsuo Uchida and Ichita Shimoda of Waseda University in Tokyo, Japan, used satellite images to search for a shortcut. The canals they discovered led from the foot of Mount Kulen to Angkor – a gentle 34-km route, as opposed to the arduous 90-km trek previously suggested. The pair also uncovered more than 50 quarries at the foot of Mount Kulen and along the route. The stones they found matched those in the temples.

Full story here.


President Obama is a Christian

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It is incredibly frustrating to see American after American say that Barack Obama is not a Christian. This sign from a church in Texas has been getting a lot of attention today:

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The only way I can make sense of such statements is to conclude that many Americans are deeply confused about what a Christian is. They have listened to the voices of politicians and self-proclaimed pundits who have raised a Christian flag and hoodwinked many Christians into losing sight of what the Bible actually says and replacing it with another set of values.

This image seems to me to make this point that I often try to make, more clearly and powerfully than I manage to make it:

The crucial point is this: Just because you consider yourself a Christian does not mean that, if someone disagrees with you, then either (1) that the other person is not a Christian, or (2) the other person’s view is less Christian than yours, or (3) the other person’s view is wrong. It could be that you are wrong. And unless you engage the person openly, you might miss an opportunity to gain much-needed correction.

CNN has a nice treatment of how some who’ve expanded the Gospel to include certain political and economic policies conclude that Barack Obama is the “wrong kind of Christian.” To which The Lead has added its observation that if Barack Obama is the wrong kind of Christian, then so are most of us.

Let me also link to an article at Religion Dispatches which offers the provocative suggestion that Barack Obama is a pro-life hero.

Let me conclude by emphasizing that my saying that Barack Obama is a Christian doesn’t mean that every view he holds or every policy stance he adopts is Christian. Conservative Christians regularly forgive their own for scandal after scandal without ever concluding that the fallen individual in question is necessarily not a Christian. Remember that the same applies to other Christians – the question of whether he is right, and the question of whether this or that policy reflects Christian values, is not the same as the question of whether he is a person with a deep personal commitment to his own Christian faith. But that so many American Christians fail to see that some of his stances on some issues have deeper roots in the Bible and Christianity than some stances on some issues Republican Christians adopt is not evidence that Barack Obama is not a Christian, but evidence of the rampant Biblical illiteracy in the United States, even among Christian who pay lip service to the Bible’s importance and authority.


Content Director’s Note: This post is a part of our Election Month at Patheos feature. Patheos was designed to present the world’s most compelling conversations on life’s most important questions. Please join the Facebook following for our new News and Politics Channel — and check back throughout the month for more commentary on Election 2012. Please use hashtag #PatheosElection on Twitter.

Alexander the Great and UFOs

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Bet you never thought you’d see those two subjects in the same sentence! Welcome to the wacky world of ancient astronaut twaddle.

A reader recently sent me a link to this essay on the Chronicon Mirabilium blog: “Did Alexander the Great Really See UFOs?” It’s a good piece, as it injects some sanity into the paleobabbling and exposes another hole in the ancient astronaut “evidence” we’ve come to know and chuckle at.

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New Book on Illicit Antiquities and UK Law

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Derek Fincham has managed to wangle a discount for readers of his blog who order the recent book by  Janet Ulph and Ian Smith (2012), 'The Illicit Trade in Art and Antiquities: International Recovery and Criminal and Civil Liability', published by Hart. The table of contents is here showing its scope, and Dr Fincham gives a description: 'New Book on the Illicit Trade in Art and Antiquities'.The approach seems legislative and UK['England']/EU focused. It would be interesting to see how many successful case studies they muster.

The Coinage of Rues

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The Coinage of Rues

Kretz, Rainer

The British Numismatic Society, Vol. 77 (2007)

Abstract

The bronze coinage of the British Iron Age has to date received scant attention when com- pared to the gold and silver issues, and the bronze coinage belonging to the wider Tasciovanos complex is no exception. The reason is perhaps that bronze coins lack some of the glam- our associated with the gold and silver issues, and due to wear or corrosion they are often found in relatively poor condition. In addition, they were usually produced in a large array of different types, thus making any detailed investigation a considerable undertaking.

It has been recognized since the time of Evans that the types attributed to Tasciovanos and the wider Tasciovanos group, namely Sego, Dias, Andoco and Rues, are all typologically interlinked and belong to a broadly similar timescale. Whilst the numerous problems associated with the issues of Andoco, Sego and Dias have recently been examined in some detail, the Rues types have until now escaped closer scrutiny. The only recent study of Rues issues formed part of Allen’s examination of the Celtic coins from the Romano-British tem- ple at Harlow, Essex, published in three parts in the 1960s. This included sixteen bronzes belonging to the wider Tasciovanos group, among them the four Rues types.

By 1980 only thirty-nine Rues bronzes had been recorded, with the majority of them having been found in archaeological excavation. The figure has since risen to 142, a more than three- fold increase. Remarkably, the number of types has remained static since Evans published the fourth and final one (VI890) in his 1890 supplement.

Click here to read this article from The British Numismatic Society

Due Diligence "Thwarts Plot"

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Hooray for Christie's! They announce that their Dubai office have "alerted authorities" after several items were submitted to them for inclusion in sales (Colin Simpson, 'Christie's thwarts plot to sell Libyan antiquities for Dubai auction', The National [UAE] Oct 22, 2012).  They thereby stress to potential buyers out there in the Gulf region that they have "rigorous procedures to detect stolen or forged items". So while a bunch of vengeful foreign interventionists was trying to bomb Gaddafi's Libya into the Stone Age to put a government of murdrous thugs in power, Christie's say "thousands of priceless artefacts were looted during the battle". That's not what we were being told by the pro-war propagandists at the time, is it?
"When Libya was having trouble as a consequence of the Arab Spring and the downfall of Qaddafi, works from Libyan museums came onto the international art market within a very short period of time," said Paul Hewitt, Christie's managing director for growth markets. "But they are conspicuous and high-profile therefore we are alert to them, and we absolutely do not touch them. We refuse them instantly and moreover we alert the authorities that we have been offered something, and then they take it into their hands".
Note the careful lack of details: what was recognised and how, what was offered, when it was offered ("within a short time" of what?) and by whom? What kind of "plot" was involved? Also missing is any mention of which "authorities" were alerted, Gaddafi's government, the US-backed NTC, UAE authorities, Interpol? When these unnamed authorities "took it into their hands", were the objects retrieved and where are they now? Were the smugglers caught and where are they now? Note that the discovery of the dodgy antiquities is attributed to them being objects which were "conspicuous" in their nature and not because any paper trail was being investigated. But hooray for Christie's ("the global art market is booming [come and spend money with confidence at our next art sale in Dubai tomorrow and Wednesday at the Emirates Towers hotel]").

Vignette: the Emirates Towers hotel does not like you using its photos (it's a chunky, spiky, ugly bigger-than-yours building with one of those idiot-show-off-holes-in-the-side), so instead here is a camel ().

Glasgow Wants to Liaise with "Matt From Oregon"

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As I have remarked previously it seems to me that there is a total lack of clarity just what it is that Simon MacKenzie, Neil Brodie and their assorted young ladies of the Glasgow team are investigating; the title "trafficking Culture" says nothing, and there is as yet nothing on the website which resolves the puzzle. It seems Gareth Harris of the Art Newspaper ('British called upon to stem illicit trade of artefacts', Issue 239, 18 October 2012) seems equally unclear what they are up to. The main aim of the text seems to be to invite art dealers and collectors from among the readership to become "part of future policy decisions":
The head of a new research programme dedicated to combating the illicit trade in cultural objects has made an open call to the art trade and collectors, asking for their co-operation. Simon Mackenzie, the principal investigator for the Trafficking Culture project, says: “[...] It is vital that the trade is adequately represented in discussions about future policy developments in market regulation, so if anyone is reading this and feels moved to get involved in the discussion we invite them to contact us”. 
That really was a rather dumb remark in the circumstances. I bet they'll all be falling over each other in the scramble to get involved in regulating their market. There is a sceptical comment from old friend Costas Paraskevaides ("ArtAncient, a Cambridgeshire-based company that sells historical objects [sic] online") and a bland one from Chris Martin (representing the Antiquities Dealers Association). Meanwhile under the text is a comment which illustrates just what Glasgow would be up against. My bet is "Matt from Oregon" is the owner of an accumulation of contextless dugups that he imagines are an "ancient art" collection:
“So, China floods them. Syria bombs them, Panama, Ukraine and Eygpt just sell them, and forest fires burn them up in the Western US and Australia. Museums put them in a basement for none to enjoy. The "now or never" split just does not work - nor will it ever. Time is not on their side, nor should the academics get to dictate a work schedule measured in centuries. The problem is clear - get them out of the ground now, find the solution later, and allow the entire world to enjoy and study them". 
"Them" is presumably collectable artefacts, "work schedule measured in centuries" is what the rest of us call resource conservation, promoting which I would hope is at the roots of the glasgow project. I bet by "the whole world" Matt means the USA (while "now or never split" is incomprehensible to me). Getting archaeological artefacts out of the ground NOW is like getting all the elephant tusks off all the elephants and made into ghastly trophy geegaws NOW. In the case of the ongoing unregulated mining of archaeological sites to fill the personal collections of individuals such as "Matt", sadly the option of "finding the solution later" is not one that is open to us. Like the elephants, once archaeological evidence is gone, it is gone.

Have the Glasgow team added their voice to Tim Haines' Yahoo "Ancient Antiquities" list? There are a lot of dealers and collectors there who claim to be ethical, responsible and terribly concerned to help cut out the illicit trade. They could try contacting the Ancient Coin Collectors' Guild too, which claims to have similar aims. Oh, and there is the Moneta-L forum, they'll get a great welcome from collectors and dealers of "culture" there no doubt. Let us not forget liaising on these matters with the metal detectorists of the UK either, they too collect and sell antiquities, vast numbers of them. 

Will the British "stem the illicit trade of artefacts"? I doubt it very much.

Vignette: But it's nice to know that somenbody thinks that if anyone can
 deal with the problem of illicit antiquities, they'd be British
Used to be perhaps, but now the country's gone to the dogs. 

The inspiration of scripture: prophetic sermons

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Michelangelo’s painting of Isaiah on the Sistine Chapel ceiling

Michelangelo’s painting of Isaiah on the Sistine Chapel ceiling (1508–1512).

Note: If this is your first exposure to this series, I’d appreciate it if you’d start with the introduction to the series and read through in order so that you’re able to put this post in context.

The previous installment in this series examined all the texts I could find in the Bible in which a heavenly being (God, the exalted Christ, or an angelic interlocutor) tells a human to write something, and discloses to that human the content that should be written, but does not quote an exact string of text that the human in question should write. In most of these few instances, the human writer is having or has just had some sort of visionary experience, which he (I haven’t found any such texts involving women) is told to communicate to someone else (as in Ezekiel 40–48). I also dealt with the closely related phenomenon of a biblical figure having a visionary experience and then communicating that experience to other people despite the absence of any divine command to write (as in Ezekiel 1). I called this “inspiration by disclosure” (because “inspiration by revelation” could create confusion with the biblical book of Revelation, and because “revelation” doesn’t start with a d —a point you’ll appreciate more fully later in the series).

But what about straight-up prophetic sermons that don’t derive from visionary experiences of the type associated with Ezekiel and Revelation’s visionary John? Do these represent instances of “inspiration by dictation,” “inspiration by disclosure,” a blend of the two, or something else entirely?

For myself, I am perfectly content to leave the matter fuzzy, and simply acknowledging that these instances live somewhere in the same neighborhood as “inspiration by dictation” and “inspiration by disclosure.” I hesitate to try to draw this distinction too sharply, because doing so requires, to some extent, speculating about the prophets’ subjective experiences of receiving revelation from God, and I’m nowhere near as confident as, say, Johannes Lindblom (not to be confused with Jack Lundbom) or Sigmund Mowinckel that I can accurately reconstruct those subjective experiences. However, I understand that some readers may wish for more specificity, and I do think that some useful observations can be made … so I will attempt to shine a little light on this issue nonetheless.

The books of the prophets (by which I mean the Latter Prophets) contain many different genres. For now, I’m going to focus specifically on “messenger speeches.” My previous post in this series already addressed prophetic and apocalyptic visions. As you’ll see later in the series, I don’t think we can approach prophetic biographies, prayers, and so forth the same way we approach visions and messenger speeches. Just in case anybody isn’t sure, by “messenger speech” I mean a speech in which a messenger speaks on someone else’s behalf, using first-person pronouns to refer to the sender. Messenger speeches often carry the marker “thus says so-and-so” (“so-and-so” being the sender); messenger speeches where God frequently use the marker “utterance ( נְאֻם ) of the Lord” instead of or in addition to the standard formula.

What does a biblical prophet’s use of a messenger formula imply about the composition of the exact words of the message? A little bit of technical terminology can help us here. In gospel studies, to deal with parallel passages where Jesus gives the same sermon or teaching in two or more different gospels with divergent wording, scholars sometimes distinguish between the “actual words” ( ipsissima verba ) and “actual voice” ( ipsissima vox ) of Jesus. The reasoning goes something like this: presumably, Jesus taught in Aramaic, so the gospels, written in Greek, actually present translations of Jesus’s teachings. This logic accounts for differences in wording between two gospels’ accounts of the same teaching; the Greek gospels don’t give us the  exact (Aramaic) words that Jesus spoke, but could give the actual voice or message that Jesus tried to convey. Put in these terms, when a prophet says “thus says the Lord ,” does the prophet want the audience to expect to hear God’s actual words, or “only” an authentic, genuine message from God perhaps given in the prophet’s own words?

Different biblical passages point to different answers for this question. Some passages, especially in the latter prophets, imply something pretty close to a transmission of  ipsissima verba. Jeremiah 3:12 is particularly striking; it reads, “Go proclaim these words to the north and say …” Here, unlike the usually singular “word of God,” we have “these words,” plural. Also, it’s interesting that when the prophet Nathan gives King David an off-the-cuff response to the proposed construction of a temple, he doesn’t use a messenger formula and his speech is fairly short, but after the Lord’s word comes to him, he does use the messenger formula and gives a longer speech (2 Samuel 7). In these passages and others like them, the author certainly seems to imply that a messenger speech claims to transmit God’s exact words, a script given to the prophet to repeat.

On the other hand, there are passages that imply that shaping appropriate messages, and proclaiming them under the rubric “thus says [sender],” was an expected and normal part of any messenger’s job. The most obvious example comes from 2 Kings 18 and Isaiah 36, chapters that are largely though not entirely parallel to one another. In this twice-told tale, an Assyrian official—let’s call him the “royal messenger,” as this term encapsulates his function, even if the precise lexical meaning of the Hebrew transliteration of his Assyrian title isn’t entirely clear—comes to deliver Sennacherib’s demands to Jerusalem. The situation here resembles the case of Jesus’s teachings: Sennacherib presumably gave the royal messenger his instructions in Akkadian, the typical language of Assyrian administrative documents, or perhaps in Aramaic, by then the go-to language for cross-cultural communications. It’s highly unlikely—well nigh unthinkable—that Sennacherib would issue instructions in Judean (Hebrew) to his royal messenger. Yet when the royal messenger shows up at Jerusalem, he speaks to Eliakim and the other officials in Judean (see 2 Kings 18:26)—even after they protest that they can converse in Aramaic just fine. Thus, it’s unlikely that the royal messenger gave Eliakim et al. Sennacherib’s ipsissima verba ; at most, he translated his king’s Akkadian or Aramaic instructions in the Judean with exacting care, but even this yields ipsissima vox , not ipsissima verba . Moreover, the back-and-forth of the conversation might imply that the royal messenger was composing his response to the Judeans’ response right there on the spot. In this light, the royal messenger does not appear to be a mere “parrot” of Sennacherib’s exact words, but more of a “press secretary,” composing appropriate words and attributing them to Sennacherib, accurately reflecting the king’s intentions, but not necessarily mirroring his vocabulary. Yet all of these messages are delivered with a messenger formula attached.

A similar, intra-Israelite example appears in Joshua 22:13, when the Cisjordanian Israelite tribes send Phinehas as an emissary to the Transjordanian tribes. Phinehas introduces his speech, “Here is what the Lord ’s entire community says.” The author of this passage can hardly expect readers to believe that the exact wording of Phinehas’s long speech (verses 16b–20) was written by a committee, much less a committee of the whole. Rather, the implication is that Phinehas was commissioned to deliver the sentiments of the Cisjordanian tribal leaders in a speech of his own composition.

Biblical prophets are, in effect, royal messengers in the service of the cosmic king, God. For at least some of the prophets, their authority and credibility derive from their claim to have witnessed the deliberations of the divine council. Micaiah (1 Kings 22), Isaiah (Isaiah 6), and Zechariah (Zechariah 3) may provide the clearest examples, but the analogy probably applies beyond them. For example, access to the divine council is what differentiates Jeremiah from rival prophets, according to Jeremiah 23:16–26. If we follow through with the analogy of prophets as royal messengers, we might well conclude that part of a prophet’s job description is to compose messages on God’s behalf, and to deliver those speeches under the rubric of the messenger formula. Assuming the prophet did his or her job well, listeners could consider those messages the ipsissima vox , but not the ipsissima verba , of the divine king, and it would be more appropriate to view such speeches as specimens of inspiration by disclosure rather than inspiration by dictation .

As I mentioned at the outset, I offer this analysis primarily for those readers who might be curious as to how I’d analyze prophetic sermons with messenger speeches in terms of the spectrum of inspiration that I’m  unfolding in this series. In my next post, I’ll move on to quite a different literary genre, which I think demands a quite different approach to “inspiration.”

Brutus Lost

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Marcus Junius Brutus, so-called
PD Courtesy of Marie-Lan Nguyen, at Wikipedia
On This Day in Ancient History - October 23:

On this day in 42 B.C., Brutus, assassin of Caesar, was defeated by the forces of Octavian and Mark Antony (members of the second triumvirate, with Marcus Aemilius Lepidus as the third of the triumvirs) at the Battle of Philippi. Cassius, co-conspirator with Brutus, had already committed suicide, but Brutus was still fighting. Appian describes how the triumvirate side was suffering from hunger and was anxious to hurry up, while Brutus was prepared for a siege. The triumvirs taunted Brutus and his men. The troops felt like cowards and were eager for battle. Even Brutus' officers agreed with the men. Unwilling to risk having his men desert, Brutus went along with his officers and battle ensued. The triumvirs won, Brutus and his men were defeated, and Brutus committed suicide.

Brutus Lost originally appeared on About.com Ancient / Classical History on Tuesday, October 23rd, 2012 at 06:50:47.

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2012.10.45: Philoponus: On Aristotle Posterior analytics 1.9-18. Ancient commentators on Aristotle

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Review of Richard McKirahan, Philoponus: On Aristotle Posterior analytics 1.9-18. Ancient commentators on Aristotle. London: 2012. Pp. viii, 197. $90.00. ISBN 9780715640890.

2012.10.46: Mochlos IIC: Period IV, the Mycenaean Settlement and Cemetery: the Human Remains and Other Finds. Prehistory monographs, 32

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Review of Jeffrey S. Soles, Costis Davaras, Mochlos IIC: Period IV, the Mycenaean Settlement and Cemetery: the Human Remains and Other Finds. Prehistory monographs, 32. Philadelphia: 2011. Pp. xxvi, 243; 60; 35 p. of plates. $80.00. ISBN 9781931534604.

Time to reinvent university education?

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Apparently people in the US are noticing that their universities arent much good either.  Via Trevix Wax I found this article:

Shocker. An increasing number of intellectuals and major publications are questioning the value of America’s colleges. Recently Newsweek ran a cover story suggesting that college is a lousy investment, something not worth nearly the dollars or the time that is invested. In response to these sorts of criticisms and questions, the most recent edition of The Chronicle of Higher Education (Oct 19, 2012) includes an article entitled, “College, Reinvented.” This article contains 15 suggestions, by 15 educators, on how we  might improve the system.

It also mentions the standard excuse:

Anybody familiar with higher education knows that faculty members often are expected to excel both in classroom instruction and research/writing. In this article, Robin Wilson argues that colleges should allow faculty members to choose one or the other of these two skills.

Won’t work.  And in UK universities, faculty members are not even expected to excel in instruction, so much as to do some now and then, quality immaterial.

There’s got to be changes, I think.  The current situation isn’t working.  It’s a bit like a “you can’t get there from here” situation: how on earth do we actually get some decent education done in our universities?  At the moment the whole system is loaded to ensure that most students do not get value for money/time spent there.  In the humanities it also causes huge quantities of junk “research” to be produced, for career purposes, much of it of little permanent value.

I don’t know the answers, but it is good to see that our rotten university systems are being examined.

Ababua Chopper [Object of the Day #91]

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Chopper

Chopper

 

The fierce Chopper pictured above is linked to the Ababua people of Africa. Carved into the ivory handle is a deep, wide groove  that wraps around the center. The blade is made from iron with three circular cut outs in a row. Beside those cut outs, on each side, are three prong shaped iron protrusions. The length of the blade bends into an L-shape and ends at a sharp point.

Penn Museum Object #AF1937

See this and other objects like it on Penn Museum’s Online Collection Database


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