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IBD length distribution and demographic history (Palamara)

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Another interesting new paper in AJHG deals with the problem of inferring the demographic history of a population from the length distribution of IBD segments. I wonder how admixture (which is likely to have occurred in both chosen real-world examples used in the paper, the Ashkenazi Jews and the Maasai) may affect the accuracy of the reconstructed demographic history.

In any case, the conclusions are worth mentioning in themselves. For the Ashkenazi:

We obtained an improved fit for a population composed of ~2,300 ancestors 200 generations before the present; this population exponentially expanded to reach ~45,000 individuals 34 generations ago. After a severe founder event, the population was reduced to ~270 individuals, which then expanded rapidly during 33 generations (rate r ~ 0.29) and reached a modern population of ~4,300,000 individuals.
And, for the Maasai:

Optimizing a model of exponential expansion and contraction (Figure 1A), we obtained a good fit to the observed IBD frequency spectrum (Figure 6), suggesting that an ancestral population of ~23,500 individuals decreased to ~500 current individuals during the course of 23 generations (r ~ -0.17). We note that this result might not be driven by an actual gradual population contraction in the MKK individuals, but it most likely reflects the societal structure of this seminomadic population. ... We thus used the village model to analyze the MKK demography and relied on coalescent simulations to retrieve its parameters: migration rate, size, and number of villages that provide a good fit for the empirical distribution of IBD segments.We observed a compatible fit for this model, in which 44 villages of 485 individuals each intermix with a migration rate of 0.13 individuals per generation (Figure 6).
If I understand this correctly, it appears that Maasai (MKK) individuals share long IBD segments not because their population has contracted (and hence they're all descended from a limited number of founders, as is the case for Ashkenazi Jews), but rather because their social structure follows the "village model" in which people share shallow ancestry (and hence long IBD) with other people in their "village" and exchange genes with other "villages".

The American Journal of Human Genetics, 25 October 2012 doi:10.1016/j.ajhg.2012.08.030

Length Distributions of Identity by Descent Reveal Fine-Scale Demographic History

Pier Francesco Palamara et al.

Data-driven studies of identity by descent (IBD) were recently enabled by high-resolution genomic data from large cohorts and scalable algorithms for IBD detection. Yet, haplotype sharing currently represents an underutilized source of information for population-genetics research. We present analytical results on the relationship between haplotype sharing across purportedly unrelated individuals and a population’s demographic history. We express the distribution of IBD sharing across pairs of individuals for segments of arbitrary length as a function of the population’s demography, and we derive an inference procedure to reconstruct such demographic history. The accuracy of the proposed reconstruction methodology was extensively tested on simulated data. We applied this methodology to two densely typed data sets: 500 Ashkenazi Jewish (AJ) individuals and 56 Kenyan Maasai (MKK) individuals (HapMap 3 data set). Reconstructing the demographic history of the AJ cohort, we recovered two subsequent population expansions, separated by a severe founder event, consistent with previous analysis of lower-throughput genetic data and historical accounts of AJ history. In the MKK cohort, high levels of cryptic relatedness were detected. The spectrum of IBD sharing is consistent with a demographic model in which several small-sized demes intermix through high migration rates and result in enrichment of shared long-range haplotypes. This scenario of historically structured demographies might explain the unexpected abundance of runs of homozygosity within several populations.

Link


Open Access Week, Thoughts on Open Architectures, and a Pre-Print

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In case you all didn’t know, today is the last day of 6th annual Open Access Week. I’ve been very busy lately with software updates to Open Context, an open access data publishing service for archaeology, so I haven’t had a chance to cover archaeology developments as much as I would like.

However, I recently submitted a paper about open access in archaeology that was accepted to a special issue of World Archaeology.  Like most of archaeology’s mainstream, conventional journals, World Archaeology is a closed, toll-access venue. Participating in this kind of publishing is not ideal, since it perpetuates a high cost scholarly communications system that impedes access, opportunities for new research (especially text-mining), and uses public research funding to, in effect, subsidize the creation of private intellectual property. Most people who read blogs like this know the story.

However, I decided to publish there because I thought it important to reach a different audience, one that does not follow blogs or discussions about scholarly communications. Mainstream archaeology needs to participate in arguments about open access, and needs to understand why open access is an important issue. The highly problematic stance of the Archaeological Institute of America serves as a case in point (see Ancient World Online, Doug’s Archaeology, and this letter Jessica Ogden wrote that I co-signed).

My paper introduces some of the basic arguments in favor of open access to a mainstream archaeological audience. None of these arguments are especially new to folks following the issue on the Web, but I think it’s useful to enter into a conversation with other members of our profession less familiar with the topic. Also, the paper introduces ideas about Open Data, a related area of innovation in researcher communications.

One area that I touch on in this paper is an issue of “open architectures.” It’s an emerging area of interest to me, and one where I’m still formulating some thoughts. But I think it’s as important an issue as licensing and access for the future of archaeological communications. It directly touches on the issue of centralization and decentralization in archaeological information systems. Centralization can save money, and has other efficiencies, especially in performance for searches and analysis. However, it can also reduce and constrain freedom and innovation, since implementation choices, technologies, interfaces, and development directions are under control of one group with its own set of agendas. Decentralization, on the other hand, allows wider participation and choice in development strategies. However, decentralization can dilute resources too widely, leading to lots of varied, under-supported, and poorly coordinated implementations. Decentralized systems can also have performance and user experience problems. For instance, a distributed search across lots of different systems involves many trade-offs. It  is only as fast as the slowest  participant in the distributed networked offering search results.

I wonder about ways we can reconcile the polar opposites of centralized versus decentralized systems. When you think about it, the distinction between centralization and decentralization depends on how narrowly or broadly you see your environment. In archaeology, the big centralized systems are the Archaeology Data Service repository and the tDAR repository. But, in the larger world of scholarly communications and scientific data sharing, these are just two of a wide number of systems serving different constituencies. Which gets me to the point of this post.

Openness and interoperability are vital because even big and centralized systems (within the scope of archaeology) are still small when one considers the bigger picture of the world of research. This is particularly important for archaeology, because archaeology is inherently multidisciplinary. We will always need to link and reference data and other content from other disciplines. Those disciplines will have their own data systems and repositories. So we can’t escape the need to think about building distributed systems.

Can we find ways to have our cake and eat it too, and enjoy benefits of both approaches while mitigating their problems? I think the Pelagios approach may point to a good direction. In Pelagios, several distributed systems offer data according to a simple common standard. The Pelagios team harvested these data and built a centralized index facilitating fast and efficient search and retrieval of resources from these different collections. Pelagios is also interesting because it achieves much with very little effort and cost and its participating collections have such widely varying disciplinary themes and emphases (only some of which were archaeological).

This is an important point. Centralization is indeed useful, but people will need to define the focus of centralization in very different ways, and only sometimes will the need to centralize align with traditional disciplinary boundaries. In a later blog post, I will follow up with more on centralization versus decentralization. But for now,  please enjoy a pre-print draft of my paper on open access for World Archaeology.

Openness and Archaeology’s Information Ecosystem

 

 

New Open Access Article- Informations regarding several coin...

Presenting Anthropology

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My graduate seminar in the spring is one of my own design: Presenting Anthropology.  Most of us of a certain age still remember slide decks and professors who droned on in semi-darkness to a semi-coherent audience.  Both students and the public, though, expect more from a presentation these days.  And people in a position to disseminate information -- journalists, scientists, media professionals -- are finding new and innovative ways to present that information.

So my seminar is going to be, in essence, Academic Project Runway.  Now, this class has been germinating for a while, long before the popularity of Academic Tim Gunn and the newcomer Academic Nina Garcia.  But there will be challenges every other week with themes like "kids" and "avant garde."  There might be a dreaded button bag.  Heck, there might even be an "unconventional materials challenge" (although I don't really want to grade a dozen macaroni pictures of a leaping Boas).  And we'll discuss the pitfalls of premature interpretation/publication of anthropological topics, learning lessons from such sagas as the Gay Caveman.

Here's a quick spiel I sent out through the department listserv and a quick flyer I made up to advertise the course:
Presenting Anthropology (ANG6002) will focus on the ways that we can use our anthropological training to present the subject we're most passionate about to a variety of different audiences using a variety of different tools. This class will move students beyond traditional notes-and-PowerPoint presentations and encourage them to think creatively about what constitutes a presentation of data or information. We will read book chapters and articles on the benefits of adopting new methods of presentation, as well as on the drawbacks inherent in a world where information is being published and news-ified rapidly. The major component of the course is a series of projects that will give students hands-on experience designing ways to communicate their own research or an anthropological topic - project themes will include social media (blogging, wiki, etc.), print media (e.g., poster, pamphlet), audio media (e.g., podcast, interview, parody song), visual media (e.g., iPad app, interactive website, traditional video), anthropology for kids (e.g., kids' book, board game, pop-up book), and avant garde (e.g., 3D printing, designing a lab activity, Choose your Own Adventure story). At the end of the semester, each student will turn in three projects as a portfolio. If this class sounds like the academic version of Project Runway, it kind of is!

I will likely be blogging the shit out of this course over the spring term because I'm just that excited about it. Perhaps that'll make up for my complete lack of posts this fall as I struggle to teachresearchwritepresent anthropology.

Digital Manuscripts at the Walters Art Museum

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The Walters Art Museum, like many institutions with important manuscripts, is digitizing their collection; a Preservation and Access grant from the NEH is supporting the creation of images for their Byzantine, Armenian, and Ethiopian holdings.  The Walters Art Museum’s approach, however, is multi-faceted: one can flip through “digital surrogates” of select manuscripts, especially in the Islamic collection, including this copy of the Shahname; or download digital images of others, such as this Syriac Galen, on a different site.  Most innovative, perhaps, is their creation of a Flickr stream with images from their archiving project, which may indeed be an effective way to have these manuscripts reach a broader audience. Here selections from a number of illuminated manuscripts are available:

http://www.flickr.com/photos/medmss/sets/

I will devote a separate entry to the Archimedes Palimpsest, which has its own site.

 


Israeli Left Archive

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"The Israeli Left Archive is devoted mainly to the radical left and the women's peace movement in Israel during the sixties, seventies and the eighties. It is in this period, immediately preceding the introduction of computer technologies, that the bulk of the Kaminer collection was gathered. They stopped collecting material towards the end of the eighties mainly due to the spread of computerized documentation throughout society and the left. From the early nineties, the preservation and the recovery of movement materials became a vastly simpler goal.

The basic categorization is based on the different groups active in the radical left: Women in Black - Shani - Reshet: Israel Women's Peace Net - Women and Peace - SIAH (Israeli New Left) - SHASI (Israel Socialist Left) - Committee for Solidarity with Birzeit University - Committee Against the War in Lebanon - Matzpen - Dai L'Kibbush - Campus - Yesh Gvul - 21st Year - Black Panthers (Israel) - Electoral Initiatives - Movement for Peace and Security - Left Zionists.
...
This collection contains around 400 periodicals dating from the 60's to the 90's. The periodicals were published by some of the organizations in this archive (Matzpen and related organizations, Shasi, Siah, Women In Black and Left Zionist groups), but also by organizations that were not included (AKI and an Independent Socialist group) ."
 Israeli Left Archive is hosted by International Institute of Social History (IISH) in Amsterdam.

Facade Sequel Title and Contest Winner

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Congratulations to Brent Lynn, the first to successfully identify the title of the sequel to The Facade!  The good folks at Kirkdale are already at work getting Brent his copy of  The Façade: Special Edition, which features the first five chapters of the sequel.

The title of the sequel is The Portent. To those for whom that word may not be familiar, Websters defines it this way: “An indication of something important or calamitous about to occur; an omen.”

Yep.

Picking a journal to publish in as a student

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Mike Smith has a post on picking what kind of journal to publish in (mostly) as a graduate student. Rightly, he points to the need of striking the right balance between the prestige/name recognition of the journal and the desire to have the publication come out in a timely manner. As he says "They need quick publications, which would favor a lower-ranking journal. But a paper in a top journal

Les origines religieuses de la notion de dualisme

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Titre: Les origines religieuses de la notion de dualisme
Lieu: Université Paris IV-Sorbonne / Paris
Catégorie: Séminaires, conférences
Date: 09.11.2012
Heure: 09.45 h - 17.00 h
Description:

Information signalée par Fabienne Jourdan

Dualisme

Une notion caractéristique de la pensée occidentale dès son origine

ou un concept issu des polémiques religieuses et simplifications critiques ?

 

Programme 2012/2013

Vendredi 9 novembre 2012 : Les origines religieuses de la notion

9h30-11h00 : Jean Kellens (Collège de France) : Zoroastrisme et Mazdéisme

Répondant : Clarisse Herrenschmidt (Collège de France)
11h00-12h30 : Nele Ziegler (CNRS, UMR 7192) : L'épopée babylonienne
Répondant : Lionel Marti (CNRS, UMR 7192)
14h30-16h00 : Ivan Guermeur (CNRS, UMR 5140 Montpellier) : À propos de dualisme dans la pensée religieuse de l'Égypte ancienne : l'ambivalence séthienne
Répondant : Christiane Zivie-Coche (EPHE S/R)

Vendredi 1er février 2013 : Les origines du dualisme dans la pensée grecque

9h30-11h00 : Gérard Journée (Centre Léon Robin) : Les Présocratiques
11h00-12h30 : Constantin Macris (CNRS, LEM) : Orphiques et Pythagoriciens
14h30-16h00 : Anca Vasiliu (CNRS, Centre Léon Robin) Platon


Vendredi 5 avril 2013 : Dualisme et Monisme dans la philosophie de l'époque impériale et dans ses racines hellénistiques

9h30-11h00 : Fabienne Jourdan (CNRS, Centre Lenain de Tillemont) : Plutarque
11h00-12h30 : Mauro Bonazzi (Université de Milan) Numénius et Eudore
14h30-16h00 : Jean-Baptiste Gourinat (CNRS, Centre Léon Robin) : Les Stoïciens
16h15-17h45 : Laurent Lavaud (Université Paris I) : Plotin

Vendredi 7 juin 2013 : Les traditions « occultes » et le dualisme

9h30-11h00 : Zlatko Plese (Université de Chapel Hill) : Le corpus hermeticum
11h00-12h30 : Helmut Seng (Université de Frankfurt) : Les Oracles chaldaïques
14h30-16h00 : Cristina Viano (CNRS, Centre Léon Robin) : L'alchimie

Lieu : Paris IV-Sorbonne, Salle des Actes

Responsable : Fabienne Jourdan (jourdan.fabienne@wanadoo.fr)

Lieu de la manifestation : Paris IV-Sorbonne, salle des Actes
Organisation : Fabienne Jourdan
Contact : jourdan.fabienne@wanadoo.fr

Les alexandres municipaux tardifs de Carie. Mise au point et étude de cas

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Titre: Les alexandres municipaux tardifs de Carie. Mise au point et étude de cas
Lieu: Université de Savoie / Chambéry
Catégorie: Séminaires, conférences
Date: 10.11.2012
Heure: 16.00 h - 17.00 h
Description:

Information signalée par Pascal Montlahuc

 

Séminaire d'histoire ancienne de l'université de Chambéry

 


10 novembre 2012:
— Fabrice Delrieux (université de Savoie): Les alexandres municipaux tardifs de Carie. Mise au point et étude de cas.

24 novembre 2012:
— Clément Chillet (université de Lyon): P. Volumnius Violens: un exemple de revendication identitaire étrusque à la fin du Ier siècle a.C.
26 janvier 2013:
— François Kayser (université de Savoie): Ptolemais, une cité méconnue de Haute-Égypte.
— Pascal Montlahuc (université Paris 7 Diderot): Rire de César: de la liberté au contrôle?
23 février 2013:
— Laurent Guichard (université de Savoie): Dans l'ombre de Constantin. La religion de Constance Chlore.
30 mars 2013:
— Richard Bouchon (université de Lyon): Topoi d'époque impériale au théâtre de Larissa.
20 avril 2013:
— François Bertrandy (université de Savoie): Recherches sur le « culte impérial» dans la « confédération cirtéenne» sous le Haut-Empire romain.
— Fabien Bièvre-Perrin (université de Lyon): Les monuments funéraires de Grande Grèce: les marqueurs de tombe du Ve au IIIe siècle av. J.-C.
25 mai 2013:
— Marie-Claire Ferriès (université de Grenoble): Cicéron, le venin de la République.
22 juin 2013:
— Julie Dalaison (université de Lyon): Fierté civique et identités locales. Les cités du Pont et leur monnayage à l'époque romaine.

Ancient Chronology Critiques: Not Always PaleoBabble

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I used to be really into ancient chronology (Near East, biblical). The chronology of the ancient Near East prior to 1000 BC and its basis has genuine uncertainties. Consequently, this is one area where alternative theorists have some real contributions to make. While I don’t buy a number of the proposed reconstructions, the notion that there’s nothing that merits new approaches and re-investigation is wishful thinking on the part of the academy.

In light of all that, I recommend the archive to ISIS, the journal of the ancient chronology forum. The contributors are all serious scholars with good credentials. I’ve read a number of the articles in this journal and there’s a lot of good stuff here that challenges consensus thinking with real data – not the hokum that so often comes with alternative research.

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Doctor Who: Terror of the Autons

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The episode Terror of the Autons, the first episode from the second season featuring Jon Pertwee as the Doctor, is an important one in the history of Doctor Who for a number of reasons, not least of which is that it saw the introduction of the Master, another renegade time lord, and former classmate of the Doctor’s, one who had previously been a friend but could now play the role of arch-nemesis. Of course, the Doctor had encountered other time lords who were comparable – the War Chief and the Meddling Monk. The latter even had, as the Master did, a TARDIS with a working chameleon circuit. But neither was destined to have a regularly-recurring role as the Master would. The episode also introduced his weapon of choice, the tissue-compressor.

The episode also saw the introduction of Jo Grant and the return of the Autons or Nestenes, a threat that plays on the creepiness of mannequins and dolls. And for many of us today, it can be hard or impossible to remember a time when the dramatic spread of the use of plastic could be worrying.

The episode works well, apart from the suddenness of the Master’s change of heart about helping the Nestenes. By the end of the episode, thanks to the Doctor having stolen a component from his TARDIS, the Master is stuck on Earth, although he manages a clever escape. The episode ends with the Doctor saying that he is quite looking forward to his next encounter with the Master. I am quite sure that fans watching the episode felt much the same way. But it can be hard to imagine oneself back into the situation of seeing that episode for the first time when it first aired, if one has always taken the presence of the Master on the show for granted. It was a good move to bring his character back in the more recent series. I would love to see an encounter between the Master and River Song!

There isn’t really much to say about religion in relation to this episode – although I suppose one could compare the time lord who warns the Doctor that the Master is on Earth to an angelic visitation if one wanted to. Perhaps more interesting is the question of whether and to what extent all religious traditions and all television shows (not only sci-fi) gravitate in their storytelling to developing an arch-enemy almost but not quite equal to their central heroic figure. Do we sense that for good to be good, evil must be comparably evil? The logic of such an argument as a solution to the theological problem of evil is regularly questioned, but in the context of storytelling, it seems as though there may be something to it that resonates with human beings on a deep level. What do readers think?

The episode can be watched online:

Click here to view the embedded video.

Water supply and wastewater disposal in Pompeii : an overview

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Water supply and wastewater disposal in Pompeii : an overview

By Duncan Keenan

Ancient history: resources for teachers, Vol. 34, Issue 2 (2005)

Introduction: The getting of water and its domestic, commercial and industrial use were daily activities for many of the inhabitants of Pompeii. The related infrastructure, such as the aqueduct, Castellum Aquae and many water towers and fountains, was a very visible part of Pompeii, as was the use of the streets for wastewater disposal. Indeed extensive provision and use of water was a characteristic part of Roman urbanisation all over the empire, and generally a sign of ‘Romanisation’. This article reviews the water system in Pompeii from early times through to the city’s destruction in 79 AD through the literature on this subject which has blossomed over the last two decades. For the purposes of this article I have confined myself to English language scholarship, with the occasional German and Italian exception.

Click here to read this article from Macquarie University

Fincham Questions US Resolve and ICE Strutting

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Derek Fincham notes the most recent ICE hoo-haa about the big numbers of artefacts which it "repatriates", this one to Mexico ('U.S. Repatriates 4,000 Looted Antiquities to Mexico' 26th October 2012). He makes a point echoing some of those expressed here about these media-fests organized mainly for the propaganda benefit of the federal authorities:
These kinds of 'art on the table' news conferences are quite common. But [...] the underlying problems endemic to the antiquities trade itself are not treated or targeted [...] the more of these returns I see (and there are a lot of them) the more frustrating it becomes as well. Because these investigations target the objects. There is no mention of arrests, prosecutions or of much of anything which would produced sustained compliance on the part of the art trade.[...] The trade itself and art buyers need to step up at some point and correct a market which routinely accepts these looted and stolen objects. But that kind of sober reflection on these recoveries is not to be found in the statements of U.S. and Mexican officials.
Of course not, they are not sound-bite feelgood moral boosters. When instead of generating superficial mollifying pap are US authorities going to get properly-tough with smugglers? When are the US public who pay for all this going to demand real results and that the authorities do their bit to clean up the dirtier side of US commerce rather than strutting around displaying artefacts and mouthing-off about how they have "saved" them, like a metal detectorist?

Border Authorities Miss Most Smuggled Artefacts?

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The recent ICE media circus about the pre-Columbian Mexican artefacts seized while being smuggled into or illegally sold in the USA is being commented upon from a number of angles. In the past most commentators drew attentioon to the bla-bla about heritage and values and all the rest. in more recent months we are seeing voices asking where these investigations are actually leading - apart from making US border controls look better than they in fact are.  Antiquities busts make good propaganda to feed the American people. So, we find in the Los Angeles Times account of the Mexico repatrition event (Richard Faussett, 'U.S. returns more than 4,000 stolen antiquities to Mexico', October 25, 2012). The stories attached to these eleven batches of material: 
... will come as no surprise to Mexican officials and others who follow the widespread illicit trade in Mexican cultural artifacts. Noah Charney, the founding director of the nonprofit Association for Research Into Crimes Against Art, or ARCA, noted last year that Mexico had reported more than 2 million art objects stolen between 1997 and 2010, according to figures from Mexico’s National Institute of Anthropology. Charney wrote that the yearly average of stolen items in Mexico surpasses the yearly average in Italy -- the country with the most stolen art reported each year in Europe -- by a factor of five. The comparison, he added, is probably somewhat flawed, since the Italian pieces tend to be more substantial works and Mexican antiquities “may include fragments or very low-value” items. But the problem is serious enough that the Mexican ambassador to France last year asked for UNESCO to consider strengthening its 1970 Convention on Protection of Cultural Property, which set international standards to help prevent the plunder of precious cultural items.
"Fragments or very low value items" or not, Charney is guilty of falling into the trap of object-centrism, it is not what was dug out of the holes and how much profit that can be made out of it that is of central importance to the question of the looting of sites (its the holes that are the problem not what comes out of them). In any case, over on Looting Matters today David Gill is talking precisely about "fragments" (of Classical pottery in the Met collections). That aside, Charney's point is that huge numbers of holes are being dug in Mexico's archaeological record to find and then hoik out lesser numbers of artefacts which enter the collectors market. Many collectors are glad to get their grubby hands on even "fragments" and those of them collecting-on-a-budget are very eager indeed to bulk out their collections with the lower-value items. They have no room in their dens for big objects, but a few pots, heads knocked off figures and framed bits of textile will create the desired effect.

So how many of those artefacts are travelling undetected through the barrier of bubbles at the US border? How many of those stolen artefacts have entered US collections right under the noses of the authorities, when and where, and what steps are taken when they resurface on the market as these collections are broken up? How many stolen and smuggled artefacts are currently in no-questions-asked circulation on the US market masquerading as 'from an old ** collection'?

Gregory of Nyssa on Language and Concepts

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November 01, 2012 - 11:23 AM - International Research Seminar for Philosophy and Early Christianity

“How to Prepare Your Manuscripts for ASCSA Publications”

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November 05, 2012 - 11:27 AM - Lecture Andrew Reinhard, Director of Publications

Wait, wait, don't tell me

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Two colleagues recently forwarded me a pair of links they thought I would find interesting.  One was an MLA job listing for an assistant professor "in American or British literature, 16th-20th century, with interest in the problematic of digital humanities".  It included the specification, "Some familiarity with MSWord expected."  The other was for a new journal called Digital Philology.   The author's guidelines include the invitation, "Digital Philology is welcoming submissions for its 2013 open issue. Inquiries and submissions (as a Word document attachment) should be sent to" ...

I actually had to read each of these twice to realize that one was intended as a parody, and the other is apparently intended seriously.  In the spirit of the news quiz on NPR's "Wait, wait, don't tell me," you decide: which one is the parody?

- a job for assistant professor asking for familiarity with MS Word
- a new journal Digital Philology soliciting submissions as emails with attached Word document

If you are unable to tell, the links lead to the full listings on the original web pages, where you'll find further clues.

Welcome to the world of digital humanities and digital philology in 2012.








[Sallust], Speech to Caesar on the Republic 1.2

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sed res docuit id verum esse quod in carminibus Appius ait: fabrum esse suae quemque fortunae.

But experience has taught us the truth of what Appius said in his poems, that ‘Every man is the craftsman of his own fortune’.


Filed under: anonymi, Sallust

FUN: Ancient Egyptian Health and Safety

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