Material Memory

Starting from the lyrics of 'Diamonds are a girl's best friend', I develop some meanings of jewellery as personal objects. First I explicate some reasons why, as the lyrics suggest, jewellery might be considered a more reliable friend than a person. Then I develop the antithesis that jewellery facilitates and supports interpersonal relationships, also based on their autobiographical mnemonic function as souvenirs. Finally I compare jewellery to other cherished, beloved personal objects based on a study of 186 young adults.

Souvenirs and other personal objects: Reminding of past events and significant others in the transition to university. In J. D. Webster & B. K. Haight (Eds.), Critical Advances in Reminiscence Work (p.123-138). New York: Springer. Habermas, T. (2011). Diamonds are a girl's best friend? The psychology of jewellery as beloved objects. In W. Lindemann (Hg.), Thinking jewellery-Towards a theory of jewellery (pp. 95-108

In the Copper Age, slate engraved plaques were produced massively in the southwestern corner of the Iberian Peninsula. Researchers have speculated about the function of these palm-sized stone objects for more than a century, although most have favored the idea that they represented goddesses, and served ritual purposes. The plaques are engraved with different designs of varying complexity. In some of them, the ones sporting two large frontal eyes, we clearly see owls modelled after two species present in the area: the little owl (Athene noctua), and the long-eared owl (Asio otus). These two species, living in semi-open habitats, were possibly the most abundant owls around the human settlements and surrounding cultivated fields of the Chalcolithic period. People must have been aware of the owl presence and possibly interacted with them. Why owls but no other animals have been the models may relate to the fact they are the most anthropomorphic of all animals, with large frontally-plac...

ISBN 978-2-9069-0173-5Présentation du quartier Dossoémé des palais royaux d'Abomey et des efforts faits pour sa conservation en lien avec ses habitantes, les Dadassi, femmes incarnées aux rois.Les palais royaux d’Abomey renvoient généralement l’image de lieux monumentaux faits de murailles, de portails d’entrée, de vastes cours et des impressionnants Adjalala, ces grands bâtiments devant lesquels sont organisées de majestueuses cérémonies. Cette image a fortement été renforcée car ce sont ces éléments qui ont reçu la plus grande attention lors des programmes successifs de restauration.Si historiquement des travaux d’entretien et de réparation étaient réalisés, parfois en lien avec des faits historiques, c’est suite au grand incendie déclenché au moment de l’arrivée de l’armée coloniale, en 1894, que des travaux importants ont été menés, tout d’abord pour l’administration coloniale qui s’y était installée, plus tard comme monument historique, puis, à partir de 1944, pour abriter ...

In the Copper Age, slate engraved plaques were produced massively in the southwestern corner of the Iberian Peninsula. Researchers have speculated about the function of these palm-sized stone objects for more than a century, although most have favored the idea that they represented goddesses, and served ritual purposes. The plaques are engraved with different designs of varying complexity. In some of them, the ones sporting two large frontal eyes, we clearly see owls modelled after two species present in the area: the little owl (Athene noctua), and the long-eared owl (Asio otus). These two species, living in semi-open habitats, were possibly the most abundant owls around the human settlements and surrounding cultivated fields of the Chalcolithic period. People must have been aware of the owl presence and possibly interacted with them. Why owls but no other animals have been the models may relate to the fact they are the most anthropomorphic of all animals, with large frontally-plac...

En 1969, Emmanuel Terray relevait « ]'existence d'une mime conjoncture theorique, qui domine actuellement le travail en anthropologie et en ethnologie, apercue ou non des chercheurs. Elle se concentre daps une question apparemment fort simple I...] : la connaissance des societes " primitives " relbve-t-elle du materialisme historique, c'est-ä-dire, de la science des formations sociales elaboree par Marx? » 1. Terray ecrivait cela au debut d'une etude consacrbe au livre de C. Meillassoux, Anthropologie economique des Gouro de Cote-d'Ivoire, publie en 1964; livre qui, disait encore Terray, « pourrait bien marquer un tournant daps l'histoire de l'anthropologie. [...] Avec Claude Meillassoux, pour la premiere fois, un chercheur rompu aux concepts et aux methodes de l'anthropologie traditionnelle applique ä une societe " primitive " concrete les categories du materialisme historique » (ibid., p. 95).

In the Copper Age, slate engraved plaques were produced massively in the southwestern corner of the Iberian Peninsula. Researchers have speculated about the function of these palm-sized stone objects for more than a century, although most have favored the idea that they represented goddesses, and served ritual purposes. The plaques are engraved with different designs of varying complexity. In some of them, the ones sporting two large frontal eyes, we clearly see owls modelled after two species present in the area: the little owl (Athene noctua), and the long-eared owl (Asio otus). These two species, living in semi-open habitats, were possibly the most abundant owls around the human settlements and surrounding cultivated fields of the Chalcolithic period. People must have been aware of the owl presence and possibly interacted with them. Why owls but no other animals have been the models may relate to the fact they are the most anthropomorphic of all animals, with large frontally-plac...

La Base de Datos de Patrimonio Inmueble del SIPHA cuenta con un total de 452 registros referidos a las construcciones megalíticas funerarias de la Prehistoria Reciente. En la imagen 2 se puede observar cómo se distribuyen estos enterramientos por provincia. En este sentido, hay que señalar que la provincia que mayor número de registros acumula es la de Almería con 121, seguido de Sevilla con 112, Huelva con 58, Granada con 54, Córdoba con 43, Málaga con 32, Cádiz con 17 y por último Jaén con 15. ¿Por qué se produce esta distribución tan dispar?. Pueden darse varias explicaciones. En primer lugar, resulta lógico hasta cierto punto que el mayor número de registros se encuentre en Almería, ya que es esta provincia, junto con Granada, donde tradicionalmente más se han desarrollado los estudios de la Prehistoria Reciente. Por otra parte, el "elevado" número de registros de la provincia de Sevilla se debe al hecho de que en el área de arqueología del Centro de Documentación del IAPH, se abordó un proyecto de documentación del área metropolitana de Sevilla (FERNÁNDEZ CACHO; MONDÉJAR F. de QUINCOCES; DÍAZ IGLESIAS, 1999: 212-217), en el que se analizaron y volcaron todas las actividades arqueológicas, tanto de urgencia como sistemáticas, de los términos municipales que componen dicha área metropolitana. Entre las fuentes de información que se trataron estaba el Catálogo

Lineal Megalithic Scripts (LMS) have been found in the Alcalar Dolmen complex (Portimao, Portugal) in a stoneslab which is located close to the reconstructed Dolmen 7. Exact situation of the megalithic Alcalar Stoneslab and scripts placing are shown in this paper. Their preliminar analysis has given also finding of some Iberian-Tartessian signs common to Cumbres Mayores Dolmens (Huelva, Spain), and other signs also found in Sahara Desert (Tim Missaou, Algeria) and Canary Islands rocks. The presence of these LMS admixed with some signs contained in the Iberian-Tartessian signary suggests a transition between LMS and lineal Tartessian signary. A religious funerary transcription has been proposed to these Tartessian signs based on Basque and ancient Iberian-Tartessian language close relatedness. The fact that Tartessian culture is located at Portuguese Algarve and Spanish Andalusia fits with the finding that both in Portugal (Alcalar) and Spain (Cumbres Mayores) Dolmens are found Iberi...

Lineal Megalithic Scripts (LMS) have been found in the Alcalar Dolmen complex (Portimao, Portugal) in a stoneslab which is located close to the reconstructed Dolmen 7. Exact situation of the megalithic Alcalar Stoneslab and scripts placing are shown in this paper. Their preliminar analysis has given also finding of some Iberian-Tartessian signs common to Cumbres Mayores Dolmens (Huelva, Spain), and other signs also found in Sahara Desert (Tim Missaou, Algeria) and Canary Islands rocks. The presence of these LMS admixed with some signs contained in the Iberian-Tartessian signary suggests a transition between LMS and lineal Tartessian signary. A religious funerary transcription has been proposed to these Tartessian signs based on Basque and ancient Iberian-Tartessian language close relatedness. The fact that Tartessian culture is located at Portuguese Algarve and Spanish Andalusia fits with the finding that both in Portugal (Alcalar) and Spain (Cumbres Mayores) Dolmens are found Iberi...

Lineal Megalithic Scripts (LMS) have been found in the Alcalar Dolmen complex (Portimao, Portugal) in a stoneslab which is located close to the reconstructed Dolmen 7. Exact situation of the megalithic Alcalar Stoneslab and scripts placing are shown in this paper. Their preliminar analysis has given also finding of some Iberian-Tartessian signs common to Cumbres Mayores Dolmens (Huelva, Spain), and other signs also found in Sahara Desert (Tim Missaou, Algeria) and Canary Islands rocks. The presence of these LMS admixed with some signs contained in the Iberian-Tartessian signary suggests a transition between LMS and lineal Tartessian signary. A religious funerary transcription has been proposed to these Tartessian signs based on Basque and ancient Iberian-Tartessian language close relatedness. The fact that Tartessian culture is located at Portuguese Algarve and Spanish Andalusia fits with the finding that both in Portugal (Alcalar) and Spain (Cumbres Mayores) Dolmens are found Iberian-Tartessian signs that may be as old as the megaliths (3-4 thousand years BC). It is also proposed that this development and concentration of megaliths in Algarve (Portugal) and Andalusia (Spain) is related to Tartessos civilization in the area which would follow the South Iberia Pyrite Belt, rich in cooper (Cu), silver (Ag), gold (Au) and iron (Fe), that crosses South Portugal and Spain; Tartessos would be somewhat attached to the Iberian Pyrite Belt source of richness. Leisners archaeologists also observed and photographed "Iberian" signs in the San Bartolomé Dolmen (Huelva, Spain) in 1951 AD; they described here "Iberian" scripts in a small artifact most likely is a slinger soldier ("hondero") projectile who could exixt since 3-4000 BC in South Spain

Paleolithic/Neolithic (Megalithic) Lineal Scripts have been found in big or small rocks with or without megalithic context. Huelva (South West Spain) megalithic rocks presented engraved signs apparently contained in the Iberian-Tartessian semi-syllabary and this region is in the core of Tartessian civilization. Iberian-Tartessian scripts have been found in South West Algeria, Canary Islands and Iberia. The genesis of this type of writing may have more ancient roots than established (1st Century BC) as Strabo stated that it may be thousands of years older. The finding of the same Iberian-Tartessian signs within such a big geographic area supports that demic diffusion substitution either from East Mediterranean or Russian steppes is not found in Iberia according to physical anthropology traits and also genetic studies from different research groups from different countries: Iberians, North Africans and Canary Islanders are genetically close supporting prehistorical contacts also susta...

Mike Pitts (2003) is certainly right to claim that contemporary interest in ancestors is widespread. In A.A. Milne's Winnie the Pooh Piglet insists that he has an ancestor, 'Trespassers Will[iam]', whose (alas, fragmentary) sign is set beside his house, and whose presence 'legitimates' Piglet's claim to his home. Some of course may suspect that Piglet is mistaken, and that one should use the term ancestor in a strict, anthropological sense, as I advocated in my paper (Whitley 2002). Ancestors are not simply the dead, but more specifically those dead who have had descendants who also choose to remember them. In adopting a colloquial or populist sense of the term ancestor-'people who came before us'-Pitts puts himself very much in the 'Piglet' camp. Ancestors help you to feel in touch with the past, whether or not they are your actual forebears. It is only from this perspective that it makes sense to equate 'supernatural entities such as the god Woden and other monsters, demons and elves' with 'ancestral creatures'. Here ancestors have been detached from any notion of kinship or descent. This perhaps explains Pitts' reluctance to deal with the knotty problem of descent groups. He presents no hard evidence-osteological or biological evidence that is-that those buried together in long barrows or successively in round were related to one another. He falls back on assertion-'it would be perverse to deny that people must have [emphasis mine] been aware of their own ancestors'. That the criterion for people being buried together in the same place might be sodality, gender, class or rank rather than ancestry or kinship is nowhere even considered. 'The dead' and 'the ancestors' are treated as synonyms. Loose terminology of this kind is the enemy of intellectual seriousness. If British prehistorians wish to engage in a productive conversation with anthropologists or other archaeologists about the role of ancestors and ancestry in pre-modern societies they will have to learn to treat their terms with greater respect.

This paper explores the unsettling effects of the fundamental opposition between lived memory and constructed history. It studies how alternate history can be created by the timeless practice of recollecting facts through memory. The theoretic premise of this paper is rooted in the study of sites of memory by Pierre Nora to further enrich our understanding of material memory in Aanchal Malhotra's Remnants of a Separation. Postmodernism has questioned the validity of history as a grand narrative. This paper reflects on the disintegration of certain traditional views about Partition narratives and the humanist notion of unitary representation of reality in history. It tries to situate the significance of memory in establishing a palpable reality suggests alternative pathways of constructing history.

The reuse of ancient burial grounds in prehistory is a practice that has long been testified through archaeological investigations for several periods in European prehistory. As burial mounds form a distinctive feature in the landscape—to some extent even today—the perception and appropriation of these does not come as a great surprise. Still, this appropriation and reuse for burial or other non-funerary activities offers insights into cultural practices that have only recently been frequently discussed in the field. Normally these reuses are interpreted as ancestor veneration—be it of putative or real ancestors—or the use of these monuments is considered in terms of legitimation of power structures and social distinction by elites. The diversity, frequency, and distribution of such reuses nevertheless indicate that through time older monuments are reused not only by social elites but also by other parts of these societies, and by different forms of communities. This paper will focus on northern Central Europe during the Iron Ages (Pre-Roman Iron Age, Roman Iron Age, Migration Period) and discuss how different societies (‘culture groups’) reused ancient burial places as well as other locations and objects through time and space. These findings show the importance of the long-gone dead in Iron Age Europe and form the basis for a discussion of different possible interpretations of appropriations of the distant past.

poco tiempo, el desastre se convirtió en una cuestión política, ya que se habían realizado graves acusaciones contra las autoridades y tomadores de decisiones con respecto a la negligencia, la corrupción y la falta de preparación para desastres. Surgió un movimiento de protesta demandando tanto la asignación de responsabilidades, como la compensación económica por las pérdidas sufridas por las víctimas. Este artículo analiza el papel de la memoria material y el olvido en el escenario del posdesastre, y más específicamente cómo los diferentes actores sociales en Santa Fe usaron los lugares y los objetos en una contienda por construir un memo-paisaje del desastre. El análisis se basa en etnografía de trabajo de campo translocal y transtemporal realizado en Santa Fe entre 2004 y 2011, y aplica las teorías antropológicas y sociológicas de la memoria a fines de analizar estos procesos.

Archaeologists who seek to examine people's roles in past societies have long assumed, consciously or unconsciously, the existence of individuals. In this study, we explore various concepts and dimensions of ‘the individual’, both ethnographic and archaeological. We show that many protagonists in the debate over the existence of ‘individuals’ in prehistory use the same ethnographic examples to argue their positions. These positions range from the claim that any suggestion of individuals prior to 500 years ago simply projects a construct of western modernity onto the past, to the view that individual identities are culturally specific social constructs, both past and present. Like most contributors to the debate, we too are sceptical of an unchanging humanity in the past, but we feel that thinking on the topic has become somewhat inflexible. As a counterpoint to this debate, therefore, we discuss Bourdieu's concept of habitus in association with Foucault's notion of power...

Lancashire. His current fieldwork focusses on the landscape setting and prehistoric occupation of caves and rock-shelters in the Forest of Bowland, Lancashire. His broader research interests include the British Neolithic, particularly pottery, small scale societies in prehistory and the Holocene archaeology of caves.

Los ritos agrarios, mas proximos al ambito de la supersticion y del culto privado que al de la religion publica, permiten un papel especial de los esclavos y dependientes en las practicas religiosas. A traves del estudio de los Agronomos latinos este articulo muestra como este ambito concreto permite una apertura de ciertos ritos a los esclavos en el ambito de la familia: existe pues una cierta integracion al estar asociados esclavos y libertos a las practicas religiosas de sus amos. Ello es especialmente evidente en la realizacion de sacrificios, donde el dependiente podia sustituir al amo en ciertas ocasiones. Sin embargo esta integracion parcial no supone en modo alguno modificacion de los lazos de dependencia, sino una adaptacion de estos que responde al cambio de las pautas de comportamiento de los senores y a su progresivo absentismo de las explotaciones agrarias._______________________________Les rituels agraires sont plus proches du domaine de la superstition et du culte pri...

In the article we consider the relationship between the poor condition of material remains of the Great War on one of the former Eastern Front’s battlefield’s in the Rawka and Bzura region with the long term attitudes of the local population towards the soldiers of Russian and German armies, fighting and killed there. For this purpose, we have analyzed written sources and witnesses accounts, as well as FOLIA PRAEHISTORICA POSNANIENSIA T. XXV – 2020 WYDZIAŁ ARCHEOLOGII, UAM POZNAŃ – ISSN 0239-8524 http://dx.doi.org/10.14746/fpp.2020.25.16 ANNA IZABELLA ZALEWSKA, DOROTA CYNGOT 410 artifacts from archaeological research. We assume that recognizing situation of the local population during the events of 1914–1915 and after the war may bring us closer to answering the questions posed herein. Thus, we suppose, that loss of property, extremely difficult conditions of everyday life, illnesses and suffering, fear of military authorities and soldiers, of epidemic factors and infectious disease...

In the late nineteenth century, art historian Giovanni Morelli attempted to formalise a logical approach in the attribution of Renaissance paintings. This ‘method’ was based on the identification of subtle cues unique to particular artists. While having many problems in reality, in theory the method is applicable to Aboriginal rock art and other artistic modes. The identification of individual artists can highlight their preference for particular subjects and places they have visited in their landscape. The method also has value when used in conjunction with superimpositioning and other forensic techniques in establishing artistic layers and their ages. This paper presents an overview of the method, its application, limitations and potential in rock art studies. Introduction Methods for studying spatial and temporal patterns in rock art have developed significantly since the first recording by Breuil and others over a hundred years ago (Breuil 1952; Bahn and Vertut 1988). In particu...

L’article se propose d’aborder, a travers l’analyse du vodun Tchamba, la memoire de l’esclavage partagee par les adeptes du culte, chez les populations de langue ewe et mina des aires cotieres du Ghana sud-oriental, du Togo et du Benin.Tchamba est le lieu ou les esprits des esclaves et ceux des maitres se rencontrent. Sur l’autel, on celebre soit les ancetres impliques dans le commerce d’esclaves, soit leurs victimes, les esclaves integrees dans la famille. Les ceremonies collectives, au-dela de la sphere familiale, consacrent les esprits de tous les esclaves et de tous ceux qui sont morts loin de leurs terres. En suivant l’ambiguite ethique de la pratique du vodun, cet article presente une enquete sur les imaginaires opaques a l’interieur desquels agissent les fideles de Tchamba ; sur des lieux du sacre rememorant un passe de mort et de privation, mais aussi de passion et de desir de richesse.

Se reporter à l'exposition sc Les Magiciens de la Terre >, à La Villette et à Beaubourg, & la mi-1989, à laquelle participaient les Béninois Cyprien Tokoudagba et Amidou Dossou. ' Le cardinal Gantin, qui occupe à la curie romaine le poste de président de la commission pontificale « Justice et paix ». Cah. Sci. hum. 31 (4) 1995 : 797-823 3 Cette question du rapport entre le politique et le religieux est l'objet d'un article, <T De la démocratie et des cultes voduns au Sud-Bénin », Cahiers d'études ufiicaines, 137, 35 (1) : 195-208.

Se reporter à l'exposition sc Les Magiciens de la Terre >, à La Villette et à Beaubourg, & la mi-1989, à laquelle participaient les Béninois Cyprien Tokoudagba et Amidou Dossou. ' Le cardinal Gantin, qui occupe à la curie romaine le poste de président de la commission pontificale « Justice et paix ». Cah. Sci. hum. 31 (4) 1995 : 797-823 3 Cette question du rapport entre le politique et le religieux est l'objet d'un article, <T De la démocratie et des cultes voduns au Sud-Bénin », Cahiers d'études ufiicaines, 137, 35 (1) : 195-208.

בילי מלמן: "האמבטיה של מארא: מודרניות, זיכרון והחומרים של ההיסטוריה" בתוך אורי כהן ומאיר חזן עורכים, תרבות, זיכרון והיסטוריה בהוקרה לאניטה שפירא, כרך I,  ,תמונות זיכרון

Billie Melman, " Marat's Bathtub: Modernity,  Memory and the Materials of History" in Meir Chazan and Uri Cohen eds., Culture, Memory, and History Essays in Honor of Anita Shapira Vol. I Images of Memory,  Tel Aviv and Jerusalem 2012

This paper explores the unsettling effects of the fundamental opposition between lived memory and constructed history. It studies how alternate history can be created by the timeless practice of recollecting facts through memory. The theoretic premise of this paper is rooted in the study of sites of memory by Pierre Nora to further enrich our understanding of material memory in Aanchal Malhotra's Remnants of a Separation. Postmodernism has questioned the validity of history as a grand narrative. This paper reflects on the disintegration of certain traditional views about Partition narratives and the humanist notion of unitary representation of reality in history. It tries to situate the significance of memory in establishing a palpable reality suggests alternative pathways of constructing history.

Reservados todos los derechos por la legislación en materia de Propiedad Intelectual. Ni la totalidad ni parte de este libro, incluido el diseño de la cubierta, puede reproducirse, almacenarse o transmitirse en manera alguna por medio ya sea electrónico, químico, óptico, informático, de grabación o de fotocopia, sin permiso previo por escrito de la editorial. Las noticias, los asertos y las opiniones contenidos en esta obra son de la exclusiva responsabilidad del autor o autores. La editorial, por su parte, solo se hace responsable del interés científico de sus publicaciones.

Archaeological investigations of late prehistoric Iberia between the Neolithic and Bronze Age (6000-1500 BCE) have long been a battleground between indigenist and exogenous models, and understandings of mobility and alterity have played an important role in these debates. Prior to the development of radiocarbon dating, key cultural transformations, such as megaliths, copper metallurgy, fortified hilltop settlements, and Beakers, were generally associated with nonlocal peoples, migrants, or colonizers. With the incorporation of radiocarbon dating to Iberian archaeological contexts in the 1980s and the determination of the antiquity of many of these cultural changes, the pendulum swung in the other direction, with a marked shift toward viewing autochthonous origins for these watershed transitions. In recent years, developments in strontium isotope analyses, genetics, and raw material characterization studies have provided new evidence for the mobility of peoples and things, and diffusionist models, sometimes without critical theorization, have once again reemerged.

El IAPH presenta el proyecto Datos Abiertos del Patrimonio Cultural de Andalucía. Dicho proyecto consiste en el desarrollo, implantación y distribución de un sistema de conocimiento abierto y estructurado del patrimonio cultural andaluz, basado en Linked Open Data y el modelo de datos CIDOC-CRM: una ontología que agrupa los diferentes ámbitos de conocimiento del patrimonio cultural y que proporciona un esquema de datos común y reutilizable. El proyecto fue aprobado provisionalmente en 2014, pero hasta 2017 no se procedió a su aprobación definitiva. Actualmente está en desarrollo y verá la luz en 2018.

Though the presence of the past rightly may be argued to be conditional everywhere, its truth rests heavier on some places. Teriberka is such a place, a small coastal settlement on the Kola peninsula. Once a prosperous Soviet fishing harbour it now epitomizes the depression and despair on the post-Soviet Russian periphery. Though post-Soviet seems quite misplaced here, because Soviet is still conspicuously present in Teriberka. Omnipresent, in fact, through its tenacious albeit ruining material legacy. Thus, for those who live here Soviet is not an optional past, a voluntary ‘something’ you may or may not be attentive to; it is Teriberka - the very world you are being in. How does this condition inflict upon understandings of heritage and significance? Is significance necessarily a voluntary attribute of humanly assigned value or may it be differently conceived, as something enacted and experienced rather than ascribed? Exploring these issues in relation to Teriberka’s ruining socialist past, the paper more generally is a commentary on the experience of living with a past considered far too insignificant to be assigned value as heritage but which still is so immensely significant that it impacts on nearly every aspect of life.

In this book, we focus on the interrelation of memory and materiality in art and popular culture to explore material culture as an integral aspect of memory practices. As such, we seek to account for the material world as a medium through which acts of remembering and forgetting take place. On the one hand, we investigate the ways in which objects and things are endowed with meaning and affect through the various memory practices that are centered on them. On the other hand, we are especially interested in the ‘agency’ of objects as a key element in practices of memory and forgetting. The theoretical and methodological apparatus of the book stems from the paradigm known as the ‘material turn’, which has gained substantial recognition in social and cultural research over the past decades but has received significantly less attention in the field of memory studies.

This review provides a road map through current trends and issues in archaeological studies of memory. Many scholars continue to draw on Halbwachs for collective memory studies, emphasizing how the past can legitimate political authority. Others are inspired by Bergson, focusing on the persistent material intrusion of the past into the present. "Past in the past" studies are particularly widespread in the Near East/Classical world, Europe, the Maya region, and Native North America. Archaeologists have viewed materialized memory in various ways: as passively continuous, discursively referenced, intentionally invented, obliterated. Key domains of inquiry include monuments , places, and lieux de mémoire; treatment and disposal of the dead; habitual practices and senses; the recent and contemporary past; and forgetting and erasure. Important contemporary work deploys archaeology as a tool of counter-memory in the aftermath of recent violence and trauma. 207

The paper examines the role of different types of memory in Early Mycenaean Greece, with reference to funerary rituals. It suggests a gradual shift from habitual/procedural forms of memory (associated with rituals) to semantic processes of mnemonic recall (associated with the rise of representational imagery).

Dziedzictwo militarne na ogół charakteryzowane jest poprzez opisy broni, amunicji, czy umundurowania żołnierzy biorących udział w wielkich wojnach XIX i XX wieku. W niniejszym szkicu kierujemy uwagę na rzadziej łączone z dziedzictwem wojennym aspekty żołnierskiej codzienności w czasie I wojny światowej. Pretekstem do tego stały się rzeczy odkryte w toku realizacji projektu badawczego pt. "Archeologiczne przywracanie pamięci o Wielkiej Wojnie. Materialne pozostałości życia i śmierci w okopach na froncie wschodnim oraz stan przemian krajobrazu pobitewnego w rejonie Rawki i Bzury" . Uznaliśmy, że zabytki te umożliwiają bliższy wgląd w specyfikę Wielkiej Wojny na Froncie Wschodnim, zwłaszcza w fazie kształtowania się nowej idei i praktyki wojny pozycyjnej, tj. w latach 1914–1915, oraz w to, co wojna zmieniła w historii społecznej i co po sobie pozostawiła.
Prowadząc badania archeologiczne, historyczne, antropologiczne i pamięcioznawcze, trafiamy między innymi na poruszającą obecność trzech grup zabytków ruchomych, zarówno w zasobach archiwów miejskich, w formie licznych dokumentów ich dotyczących, jak i w postaci materialnej, w archiwum, jakie stanowi ziemia. Są to przedmioty użytkowe i elementy wyposażenia „niebojowego“ takie jak przedmioty związane z używaniem produktów tytoniowych, m.in. pudełka na papierosy, fajki, fifki, papierośnice, zapałki. Ta grupa zabytków stanowi przedmiot refleksji niniejszego artykułu.

Zainteresowanie archeologicznymi badaniami materialnych śladów nieodległej przeszłości w Polsce skłania do zastanowienia się nad specyfiką, wartością i kontekstami uzasadniania tego typu działań. W polskojęzycznej literaturze nie poświęcano dotychczas wiele uwagi domenie, której specyfikę trafnie ujmuje pojęcie archeologia czasów współczesnych (ACW). Część pierwsza niniejszego artykułu stanowi wgląd w uzasadnienia stymulujące archeologów współczesności do działań poznawczych – funkcjonujące w szeroko rozumianej „wspólnocie przekonań”. W drugiej części szkicuję procesy i konteksty, które złożyły się na lokalne, polskie doświadczenia konstytuujące aktualne uwarunkowania dla praktykowania ACW w Polsce. W części trzeciej odnoszę się do konkretnych praktyk materialno-dyskursywnych, poprzez które archeolodzy zaangażowali się w proces przywracania materialnej i ludzkiej pamięci o niemal całkowicie zapomnianych wydarzeniach z nieodległej przeszłości. Ten proces archeologicznego przywracania pamięci (APP) odnosi się do materialnych pozostałości życia i śmierci żołnierzy i ludności cywilnej w czasie Wielkiej Wojny oraz do skali i trwałości prze- kształceń krajobrazu, do których ta wojna doprowadziła. W podsumowaniu staram się dowieść tezy, że zasadne jest podporządkowanie działań i myślenia nad „oczekiwanymi rezultatami” w domenie ACW reżimowi przyszłościowemu oraz kształtowaniu czynnej empatii i refleksyjnego stosunku wobec materialnych przestróg.


Słowa kluczowe: archeologia czasów współczesnych (ACW), uzasadnianie, wartość, współczesność, ślady, materialne przestrogi, czynna empatia, reżim przyszłościowy, archeologiczne przywracania pamięci (APP), Wielka Wojna, front wschodni, krajobraz pogazowy, Polska

Biology Unmoored: Melanesian Reflections on Life and Biotechnology is a provocative attempt on the part of Sandra Bamford to further destabilize, in true Schneiderian fashion, the taken-for-granted biologicocentric paradigm underpinning the understanding of personhood, relatedness, attachment, morality, and mortality in the so-called West. The book will be of much interest to scholars working in fields as diverse as kinship studies, science and technology studies (STS), environmental studies, Pacific studies, and social theory broadly configured. The book is well written and engaging and would be suitable for upper-division undergraduate students and graduate students alike.