Archaeology Of Body And Thought

This study explores what we as people can do with our bodies, what we can use them for, and how we can alter and understand them. With analysis based on artefacts found in graves, anthropomorphic images, and written sources, it considers the ways in which human groups from the Neolithic to the Migration Period have perceived and treated the body.

What is the archaeology of the body and how can it change the way we experience the past? This book, one of the first to appear on the subject, records and evaluates the emergence of this new direction of cross-disciplinary research, and examines the potential of incorporating some of its insights into archaeology. It will be of interest to students, researchers, and teachers in archaeology, as well as in cognate disciplines such as anthropology and history.

Bodies intrigue us. They promise windows into the past that other archaeological finds cannot by bringing us literally face to face with history. Yet 'the body' is also highly contested. Archaeological bodies are studied through two contrasting perspectives that sit on different sides of a disciplinary divide. On one hand lie science-based osteoarchaeological approaches. On the other lie understandings derived from recent developments in social theory that increasingly view the body as a social construction. Through a close examination of disciplinary practice, Joanna Sofaer highlights the tensions and possibilities offered by one particular kind of archaeological body, the human skeleton, with particular regard to the study of gender and age. Using a range of examples, she argues for reassessment of the role of the skeletal body in archaeological practice, and develops a theoretical framework for bioarchaeology based on the materiality and historicity of human remains.

An account of the different ways in which things have become cognitive extensions of the human body, from prehistory to the present. An increasingly influential school of thought in cognitive science views the mind as embodied, extended, and distributed rather than brain-bound or “all in the head.” This shift in perspective raises important questions about the relationship between cognition and material culture, posing major challenges for philosophy, cognitive science, archaeology, and anthropology. In How Things Shape the Mind, Lambros Malafouris proposes a cross-disciplinary analytical framework for investigating the ways in which things have become cognitive extensions of the human body. Using a variety of examples and case studies, he considers how those ways might have changed from earliest prehistory to the present. Malafouris's Material Engagement Theory definitively adds materiality—the world of things, artifacts, and material signs—into the cognitive equation. His account not only questions conventional intuitions about the boundaries and location of the human mind but also suggests that we rethink classical archaeological assumptions about human cognitive evolution.

This long awaited book discusses both ancient and modern shamanism, demonstrating its longevity and spatial distribution. The book is divided into eleven thought-provoking chapters that are organised into three sections: mind-body, nature, and culture. It discusses the clear associations with this sometimes little-understood ritualised practice, and asks what shamanism is and if tangible evidence can be extracted from a largely fragmentary archaeological record. The book offers a novel portrayal of the material culture of shamanism by collating carefully selected studies by specialists from three different continents, promoting a series of new perspectives on this idiosyncratic and sometimes intangible phenomenon.

Archaeological practice is currently shifting in response to feminist, indigenous, activist, community-based, and anarchic critiques of how archaeology is practiced and how science is used to interpret the past lives of people. Inspired by the calls for a different way of doing archaeology, this volume presents a case here for a heart-centered archaeological practice. Heart-centered practice emerged in care-based disciplines, such as nursing and various forms of therapy, as a way to recognize the importance of caring for those on whom we work, and as an avenue to explore how our interactions with others impacts our own emotions and heart. Archaeologists are disciplined to separate mind and heart, a division which harkens back to the origins of western thought. The dualism between the mental and the physical is fundamental to the concept that humans can objectively study the world without being immersed in it. Scientific approaches to understanding the world assume there is an objective world to be studied and that humans must remove themselves from that world in order to find the truth. An archaeology of the heart rejects this dualism; rather, we see mind, body, heart, and spirit as inextricable. An archaeology of the heart provides a new space for thinking through an integrated, responsible, and grounded archaeology, where there is care for the living and the dead, acknowledges the need to build responsible relationships with communities, and with the archaeological record, and emphasize the role of rigor in how work and research is conducted. The contributions bring together archaeological practitioners from across the globe in different contexts to explore how heart-centered practice can impact archaeological theory, methodology, and research throughout the discipline.

In the long tradition of the archaeology of the eastern Mediterranean bodies have held a prominent role in the form of figurines, frescos, or skeletal remains, and have even been responsible for sparking captivating portrayals of the Mother-Goddess cult, the elegant women of Minoan Crete or the deeds of heroic men. Growing literature on the archaeology and anthropology of the body has raised awareness about the dynamic and multifaceted role of the body in experiencing the world and in the construction, performance and negotiation of social identity. In these 28 thematically arranged papers, specialists in the archaeology of the eastern Mediterranean confront the perceived invisibility of past bodies and ask new research questions. Contributors discuss new and old evidence; they examine how bodies intersect with the material world, and explore the role of body-situated experiences in creating distinct social and other identities. Papers range chronologically from the Palaeolithic to the Early Iron Age and cover the geographical regions of the Aegean, Cyprus and the Near East. They highlight the new possibilities that emerge for the interpretation of the prehistoric eastern Mediterranean through a combined use of body-focused methodological and theoretical perspectives that are nevertheless grounded in the archaeological record.

Inside our body is a journey to the center of us all. The beauty of words, as tools for creating a new perspective, spiritual wonderings based on heightened awareness, as descriptors for chronicling mind/body sensations is the communication behind this work of poetry. Though personal in nature, this eloquent collection of poetry addresses some of our most integral longings to understand who we are and how the connections we establish elevate, diminish, and shake us to our core.