Papers by William W O Rathouse
At the level of the bosonic fields, we construct consistent Kaluza-Klein reductions of D = 11 sup... more At the level of the bosonic fields, we construct consistent Kaluza-Klein reductions of D = 11 supergravity on Σ 3 × S 4 , where Σ 3 = H 3 /Γ, S 3 /Γ or R 3 /Γ where Γ is a discrete group of isometries. The result is the bosonic content of an N = 2 D = 4 gauged supergravity with a single vector multiplet and two hypermultiplets, whose scalar fields parametrise SU(1, 1)/U(1) ×G 2(2) /SO(4). When Σ 3 = H 3 /Γ the D = 4 theory has an AdS 4 vacuum which uplifts to the known supersymmetric AdS 4 × H 3 /Γ × S 4 solution of D = 11 supergravity that describes the N = 2 d = 3 SCFT arising when M5-branes wrap SLag 3-cycles H 3 /Γ in Calabi-Yau three-folds. We use the KK reduction for Σ 3 = H 3 /Γ to construct D = 11 black hole solutions that describe these d = 3 SCFTs at finite temperature and charge density and show that there is a superconducting instability involving a charged scalar field, and another instability involving involving neutral fields including both scalar and vector fields. We also use this KK reduction to construct a D = 11 Lifshitz solution that is dual to a d = 3 field theory with dynamical exponent z ∼ 39.
This book examines a tense time in archaeological heritage management. Contemporary Pagan groups ... more This book examines a tense time in archaeological heritage management. Contemporary Pagan groups were actively contesting ancient sites and campaigning for human corporeal remains to be reburied. This book draws on ethnographic field research conducted by the author between 2008 and 2013 to analyse the contestation from both Pagan and heritage management perspectives.
Between the sixth of February and the 10th of April 2017 staff, members, and volunteers from Mind... more Between the sixth of February and the 10th of April 2017 staff, members, and volunteers from Mind Aberystwyth surveyed war memorials in Ceredigion. The aim of this project was twofold: firstly, we sought to gather structural and geographic information on memorials so that, should a memorial be damaged or destroyed, enough information would be available; secondly, we sought to provide an experience which would assist recovery and promote good mental health for the participants. We sought to generate qualitative and quantitative data on the effectiveness of such a programme.
A press release announcing the start of a project using archaeological volunteering to benefit me... more A press release announcing the start of a project using archaeological volunteering to benefit mental health. This project is being run by Mind Aberystwyth.
This portfolio contains abstracts and excerpts of my academic writings
This drawing forms part of a proposal to develop the Hafod Morfa copperworks in Swansea. When the... more This drawing forms part of a proposal to develop the Hafod Morfa copperworks in Swansea. When the work was undertaken the building was a shell with bricked up windows and the skeleton of a roof. My drawing provides an image of how it could be renovated as a gift shop and cafeteria.
In recent years members of Britain’s Pagan community have challenged museum display of pre-Christ... more In recent years members of Britain’s Pagan community have challenged museum display of pre-Christian human remains. Some activists have advocated reburial in a similar way to Native American and Australian Aboriginal campaigners. Others, most notably the advocacy group ‘Honouring the Ancient Dead’ (HAD) have also challenged modes of display in museums. In this paper I shall be investigating and critiquing claims that displaying bones and preserved bodies alongside manufactured artefacts de-personalises them and reduces what were once people (or parts of people) to the status of objects and that human remains in museums ought to be separated from such items. I shall examine to what extent human remains are considered persons or objects and argue that identity as a person in the living is often communicated using material culture. I shall conclude by situating these points within the broader discourses on display of ancient human remains in British museums.
Conference Presentations by William W O Rathouse
Inspired by projects including Operation Nightingale and The Past in Mind, Mind Aberystwyth has b... more Inspired by projects including Operation Nightingale and The Past in Mind, Mind Aberystwyth has been offering
their members the opportunity to work on a survey of the war memorials of Ceredigion. The purpose of the
project was twofold: we photographed, measured, and recorded details of memorials so that, should they be
damaged or destroyed, they could be reconstructed; we also intended that participation would benefit mental
health service users by promoting well-being and supporting recovery. In this paper I shall describe the conduct
of the project and present data indicating its effectiveness.
Having undertaken archaeological projects in Ceredigion to support or improve the mental health o... more Having undertaken archaeological projects in Ceredigion to support or improve the mental health of participants the author is now engaged in an ongoing project which also supports the mental health of its members in London. This paper compares the opportunities in attracting participants and conducting archaeological activities as well as the challenges of logistics and resources in Ceredigion as opposed to London. It compares the short to medium projects conducted by Mind Aberystwyth to the much longer term opportunities provided by Museum of London Archaeology’s Thames Discovery Programme. I shall be looking at what lessons these two organisations can offer in terms of best practice in the future.
Mind Aberystwyth arranged for members to volunteer on digs run by Dyfed Archaeology Trust and the University of Wales Trinity Saint David before running its own project recording the structure and condition of war memorials across the county. Key practice elements have included presence of support staff to deal with mental health crises and inclusion of participants in planning.
The Thames Discovery Programme has now been running for over ten years and has trained over seven hundred volunteers to monitor and record archaeological features emerging from the foreshore as the river reveals and then erodes them. The project was not initiated with the aim of promoting mental health and wellbeing but volunteers have disclosed benefits to staff and increasingly such outcomes have become included into the project objectives.
Comparing how each of these organisations have used their different resources to address the different challenges presents ideas relevant to the conduct of future archaeological projects with a mental health and wellbeing dimension.
I shall also highlight the difference between the immersive short period digs offered by organisations like Breaking Ground Heritage as opposed to the long-term, or even open-ended, little-and-often participation that the Ceredigion war memorials survey and Thames Discovery Programme offer.
Whilst completing a PhD relating to inclusion in heritage I have been working with people diagnos... more Whilst completing a PhD relating to inclusion in heritage I have been working with people diagnosed as autistic and with people experiencing mental health problems. I have worked on projects which use archaeological fieldwork as an occupational therapy for people with mental health problems and/or autism. I am also interested in how the management, presentation and organisation of heritage attractions may serve to exclude these people and what changes might promote inclusion.
This paper, therefore explains how Mind Aberystwyth members have experienced opportunities to work on archaeological digs in Wales and what difficulties the focus demographic have found accessing heritage and how these difficulties can be overcome. Having learned of therapeutic archaeology projects including Mind Herefordshire's 'Past in Mind' project and the Defence Archaeology Group's Operation Nightingale, and with the encouragement Fiona Aldred (chief executive of Mind Aberystwyth) I took members on archaeological digs in 2014 and 2015. I shall explain how participants found their experience and the benefits they gained from it. I shall then question how the designers and managers of heritage attractions in the UK have succeeded or failed in the ethical imperative (championed by John Carman, Emma Wateron, Laurajane Smith and others) with regards to those affected by autism and mental health problems. One colleague has told me of problems he experienced taking his autistic daughter to Stonehenge. However I can also point to at least one voluntary organisation in the heritage sector which has demonstrated great success in supporting and encouraging self-esteem and coping strategies for members affected by mental health and autistic spectrum conditions.
This paper seeks to show that archaeology and heritage have a valuable role to play in promoting inclusion of and participation by people on the autistic spectrum and affected by poor mental health and to encourage further research in order for this role to be fulfilled.
This paper examines how the public narratives of Stonehenge which have been presented to visitors... more This paper examines how the public narratives of Stonehenge which have been presented to visitors by English Heritage omit elements particularly relevant to those who consider it a sacred site. Whilst archaeologically orthodox interpretations about the construction of Stonehenge are paramount in the interpretation of the site with myth and legend getting a small footnote, alternative interpretations, the religious significance of the place and recent social history of the site have been almost entirely excluded from this public description.
At a time when the long overdue renovation of the interpretation of the site is being prepared this paper asks why these narratives should be excluded when a broader recognition of stakeholderhood is being applied in the British heritage industry. It reveals that other faith groups with shorter histories and fewer adherents than contemporary Paganism receive recognition in British society and asks whether omitting Pagan and Pagan friendly narratives is ethical or sustainable in 21st century Britain.
This Autumn I will be commencing research on relations and attitudes between the New Age/ Neo-pag... more This Autumn I will be commencing research on relations and attitudes between the New Age/ Neo-pagan community and the Archaeological/ Heritage management community. I will be examining underlying attitudes towards one another within these two communities in hope of finding common ground and explaining one another’s views.
In this paper, I will compare and contrast Neo-Pagan and Archaeological ideas of landscape with regard to ancient sites sacred to Neo-Pagans.
I will look at Neo-Pagan ideas of ancient sacred landscapes such as Ley Lines, Earth energies, womb tombs etc. and examine their cultural origins. I will investigate how archaeological approaches to landscape such as palimpsest, functional and phenomenological compare to the way neo-pagans interact with and explore landscape. Finally I will attempt to assess how Archaeological and Neo-Pagan ideas of landscape may affect and influence one another.
Talks by William W O Rathouse
Whilst completing a PhD relating to inclusion in heritage I have been working with people diagnos... more Whilst completing a PhD relating to inclusion in heritage I have been working with people diagnosed as autistic and with people experiencing mental health problems. I have worked on projects which use archaeological fieldwork as an occupational therapy for people with mental health problems and/or autism. I am also interested in how the management, presentation and organisation of heritage attractions may serve to exclude these people
and what changes might promote inclusion. This paper, therefore explains how Mind Aberystwyth members have experienced
opportunities to work on archaeological digs in Wales and what difficulties the focus demographic have found accessing heritage and how these difficulties can be overcome. Having learned of therapeutic archaeology projects including Mind Herefordshire's 'Past in Mind' project and the Defence Archaeology Group's Operation Nightingale, and with the encouragement Fiona Aldred (chief executive of Mind Aberystwyth) I took members on
archaeological digs in 2014 and 2015. I shall explain how participants found their experience and the benefits they gained from it. I shall then question how the designers and managers
of heritage attractions in the UK have succeeded or failed in the ethical imperative (championed by John Carman, Emma Wateron, Laurajane Smith and others) with regards to those affected by autism and mental health problems. One colleague has told me of
problems he experienced taking his autistic daughter to Stonehenge. However I can also point to at least one voluntary organisation in the heritage sector which has demonstrated
great success in supporting and encouraging self-esteem and coping strategies for members affected by mental health and autistic spectrum conditions. This paper seeks to show that archaeology and heritage have a valuable role to play in promoting inclusion of and participation by people on the autistic spectrum and affected by poor mental health and to encourage further research in order for this role to be fulfilled.
Books by William W O Rathouse
BAR Publishing, 2021
This book examines the sometimes fraught interactions and relationships between contemporary Paga... more This book examines the sometimes fraught interactions and relationships between contemporary Pagan groups and archaeological heritage managers in the first decade and a half of the 21st century. It uses ethnographic field research, conducted by the author between 2008 and 2013, and literature analysis to analyse those interactions. The two key areas examined are access to, interpretation of and preservation of ancient sites, and the archaeological examination, storage and display or reburial of ancient human remains. The book includes a detailed analysis of the reasons presented in the discourse of contestation and the underlying attitudes behind the issues. It concludes with some thoughts on how heritage managers and archaeologists may better manage their interactions with the Pagan community in the future.
Contested Heritage: Relations between contemporary Pagan groups and the archaeological and heritage professions in Britain in the early 21st Century, 2021
This book, based on a PhD thesis uses ethnographic field research and literature analysis to
exam... more This book, based on a PhD thesis uses ethnographic field research and literature analysis to
examine the sometimes fraught interactions and relationships between the archaeologists
and heritage managers who have managed and interpreted the material remains of Britain’s
ancient past and contemporary Pagan groups to whom such remains have been considered
sacred. It provides a description of contestation of sites and human corporeal remains
followed by a detailed analysis of the reasons presented in the discourse of contestation and
the underlying attitudes behind the issues. The book concludes with some thoughts on how
heritage managers and archaeologists may better manage their interactions with the Pagan
community in the future.
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Papers by William W O Rathouse
Conference Presentations by William W O Rathouse
their members the opportunity to work on a survey of the war memorials of Ceredigion. The purpose of the
project was twofold: we photographed, measured, and recorded details of memorials so that, should they be
damaged or destroyed, they could be reconstructed; we also intended that participation would benefit mental
health service users by promoting well-being and supporting recovery. In this paper I shall describe the conduct
of the project and present data indicating its effectiveness.
Mind Aberystwyth arranged for members to volunteer on digs run by Dyfed Archaeology Trust and the University of Wales Trinity Saint David before running its own project recording the structure and condition of war memorials across the county. Key practice elements have included presence of support staff to deal with mental health crises and inclusion of participants in planning.
The Thames Discovery Programme has now been running for over ten years and has trained over seven hundred volunteers to monitor and record archaeological features emerging from the foreshore as the river reveals and then erodes them. The project was not initiated with the aim of promoting mental health and wellbeing but volunteers have disclosed benefits to staff and increasingly such outcomes have become included into the project objectives.
Comparing how each of these organisations have used their different resources to address the different challenges presents ideas relevant to the conduct of future archaeological projects with a mental health and wellbeing dimension.
I shall also highlight the difference between the immersive short period digs offered by organisations like Breaking Ground Heritage as opposed to the long-term, or even open-ended, little-and-often participation that the Ceredigion war memorials survey and Thames Discovery Programme offer.
This paper, therefore explains how Mind Aberystwyth members have experienced opportunities to work on archaeological digs in Wales and what difficulties the focus demographic have found accessing heritage and how these difficulties can be overcome. Having learned of therapeutic archaeology projects including Mind Herefordshire's 'Past in Mind' project and the Defence Archaeology Group's Operation Nightingale, and with the encouragement Fiona Aldred (chief executive of Mind Aberystwyth) I took members on archaeological digs in 2014 and 2015. I shall explain how participants found their experience and the benefits they gained from it. I shall then question how the designers and managers of heritage attractions in the UK have succeeded or failed in the ethical imperative (championed by John Carman, Emma Wateron, Laurajane Smith and others) with regards to those affected by autism and mental health problems. One colleague has told me of problems he experienced taking his autistic daughter to Stonehenge. However I can also point to at least one voluntary organisation in the heritage sector which has demonstrated great success in supporting and encouraging self-esteem and coping strategies for members affected by mental health and autistic spectrum conditions.
This paper seeks to show that archaeology and heritage have a valuable role to play in promoting inclusion of and participation by people on the autistic spectrum and affected by poor mental health and to encourage further research in order for this role to be fulfilled.
At a time when the long overdue renovation of the interpretation of the site is being prepared this paper asks why these narratives should be excluded when a broader recognition of stakeholderhood is being applied in the British heritage industry. It reveals that other faith groups with shorter histories and fewer adherents than contemporary Paganism receive recognition in British society and asks whether omitting Pagan and Pagan friendly narratives is ethical or sustainable in 21st century Britain.
In this paper, I will compare and contrast Neo-Pagan and Archaeological ideas of landscape with regard to ancient sites sacred to Neo-Pagans.
I will look at Neo-Pagan ideas of ancient sacred landscapes such as Ley Lines, Earth energies, womb tombs etc. and examine their cultural origins. I will investigate how archaeological approaches to landscape such as palimpsest, functional and phenomenological compare to the way neo-pagans interact with and explore landscape. Finally I will attempt to assess how Archaeological and Neo-Pagan ideas of landscape may affect and influence one another.
Talks by William W O Rathouse
and what changes might promote inclusion. This paper, therefore explains how Mind Aberystwyth members have experienced
opportunities to work on archaeological digs in Wales and what difficulties the focus demographic have found accessing heritage and how these difficulties can be overcome. Having learned of therapeutic archaeology projects including Mind Herefordshire's 'Past in Mind' project and the Defence Archaeology Group's Operation Nightingale, and with the encouragement Fiona Aldred (chief executive of Mind Aberystwyth) I took members on
archaeological digs in 2014 and 2015. I shall explain how participants found their experience and the benefits they gained from it. I shall then question how the designers and managers
of heritage attractions in the UK have succeeded or failed in the ethical imperative (championed by John Carman, Emma Wateron, Laurajane Smith and others) with regards to those affected by autism and mental health problems. One colleague has told me of
problems he experienced taking his autistic daughter to Stonehenge. However I can also point to at least one voluntary organisation in the heritage sector which has demonstrated
great success in supporting and encouraging self-esteem and coping strategies for members affected by mental health and autistic spectrum conditions. This paper seeks to show that archaeology and heritage have a valuable role to play in promoting inclusion of and participation by people on the autistic spectrum and affected by poor mental health and to encourage further research in order for this role to be fulfilled.
Books by William W O Rathouse
examine the sometimes fraught interactions and relationships between the archaeologists
and heritage managers who have managed and interpreted the material remains of Britain’s
ancient past and contemporary Pagan groups to whom such remains have been considered
sacred. It provides a description of contestation of sites and human corporeal remains
followed by a detailed analysis of the reasons presented in the discourse of contestation and
the underlying attitudes behind the issues. The book concludes with some thoughts on how
heritage managers and archaeologists may better manage their interactions with the Pagan
community in the future.
their members the opportunity to work on a survey of the war memorials of Ceredigion. The purpose of the
project was twofold: we photographed, measured, and recorded details of memorials so that, should they be
damaged or destroyed, they could be reconstructed; we also intended that participation would benefit mental
health service users by promoting well-being and supporting recovery. In this paper I shall describe the conduct
of the project and present data indicating its effectiveness.
Mind Aberystwyth arranged for members to volunteer on digs run by Dyfed Archaeology Trust and the University of Wales Trinity Saint David before running its own project recording the structure and condition of war memorials across the county. Key practice elements have included presence of support staff to deal with mental health crises and inclusion of participants in planning.
The Thames Discovery Programme has now been running for over ten years and has trained over seven hundred volunteers to monitor and record archaeological features emerging from the foreshore as the river reveals and then erodes them. The project was not initiated with the aim of promoting mental health and wellbeing but volunteers have disclosed benefits to staff and increasingly such outcomes have become included into the project objectives.
Comparing how each of these organisations have used their different resources to address the different challenges presents ideas relevant to the conduct of future archaeological projects with a mental health and wellbeing dimension.
I shall also highlight the difference between the immersive short period digs offered by organisations like Breaking Ground Heritage as opposed to the long-term, or even open-ended, little-and-often participation that the Ceredigion war memorials survey and Thames Discovery Programme offer.
This paper, therefore explains how Mind Aberystwyth members have experienced opportunities to work on archaeological digs in Wales and what difficulties the focus demographic have found accessing heritage and how these difficulties can be overcome. Having learned of therapeutic archaeology projects including Mind Herefordshire's 'Past in Mind' project and the Defence Archaeology Group's Operation Nightingale, and with the encouragement Fiona Aldred (chief executive of Mind Aberystwyth) I took members on archaeological digs in 2014 and 2015. I shall explain how participants found their experience and the benefits they gained from it. I shall then question how the designers and managers of heritage attractions in the UK have succeeded or failed in the ethical imperative (championed by John Carman, Emma Wateron, Laurajane Smith and others) with regards to those affected by autism and mental health problems. One colleague has told me of problems he experienced taking his autistic daughter to Stonehenge. However I can also point to at least one voluntary organisation in the heritage sector which has demonstrated great success in supporting and encouraging self-esteem and coping strategies for members affected by mental health and autistic spectrum conditions.
This paper seeks to show that archaeology and heritage have a valuable role to play in promoting inclusion of and participation by people on the autistic spectrum and affected by poor mental health and to encourage further research in order for this role to be fulfilled.
At a time when the long overdue renovation of the interpretation of the site is being prepared this paper asks why these narratives should be excluded when a broader recognition of stakeholderhood is being applied in the British heritage industry. It reveals that other faith groups with shorter histories and fewer adherents than contemporary Paganism receive recognition in British society and asks whether omitting Pagan and Pagan friendly narratives is ethical or sustainable in 21st century Britain.
In this paper, I will compare and contrast Neo-Pagan and Archaeological ideas of landscape with regard to ancient sites sacred to Neo-Pagans.
I will look at Neo-Pagan ideas of ancient sacred landscapes such as Ley Lines, Earth energies, womb tombs etc. and examine their cultural origins. I will investigate how archaeological approaches to landscape such as palimpsest, functional and phenomenological compare to the way neo-pagans interact with and explore landscape. Finally I will attempt to assess how Archaeological and Neo-Pagan ideas of landscape may affect and influence one another.
and what changes might promote inclusion. This paper, therefore explains how Mind Aberystwyth members have experienced
opportunities to work on archaeological digs in Wales and what difficulties the focus demographic have found accessing heritage and how these difficulties can be overcome. Having learned of therapeutic archaeology projects including Mind Herefordshire's 'Past in Mind' project and the Defence Archaeology Group's Operation Nightingale, and with the encouragement Fiona Aldred (chief executive of Mind Aberystwyth) I took members on
archaeological digs in 2014 and 2015. I shall explain how participants found their experience and the benefits they gained from it. I shall then question how the designers and managers
of heritage attractions in the UK have succeeded or failed in the ethical imperative (championed by John Carman, Emma Wateron, Laurajane Smith and others) with regards to those affected by autism and mental health problems. One colleague has told me of
problems he experienced taking his autistic daughter to Stonehenge. However I can also point to at least one voluntary organisation in the heritage sector which has demonstrated
great success in supporting and encouraging self-esteem and coping strategies for members affected by mental health and autistic spectrum conditions. This paper seeks to show that archaeology and heritage have a valuable role to play in promoting inclusion of and participation by people on the autistic spectrum and affected by poor mental health and to encourage further research in order for this role to be fulfilled.
examine the sometimes fraught interactions and relationships between the archaeologists
and heritage managers who have managed and interpreted the material remains of Britain’s
ancient past and contemporary Pagan groups to whom such remains have been considered
sacred. It provides a description of contestation of sites and human corporeal remains
followed by a detailed analysis of the reasons presented in the discourse of contestation and
the underlying attitudes behind the issues. The book concludes with some thoughts on how
heritage managers and archaeologists may better manage their interactions with the Pagan
community in the future.