Field Manual For The Archaeology Of Ritual Religion And Magic

By bringing together in one place specific objects, materials, and features indicating ritual, religious, or magical belief used by people around the world and through time, this tool will assist archaeologists in identifying evidence of belief-related behaviors and broadening their understanding of how those behaviors may also be seen through less obvious evidential lines. Instruction and templates for recording, typologizing, classifying, and analyzing ritual or magico-religious material culture are also provided to guide researchers in the survey, collection, and cataloging processes. The bulleted formatting and topical range make this a highly accessible work, while providing an incredible wealth of information in a single volume.

Ralph Merrifield systematically examines the evidence from prehistoric times to the present and demonstrates that all through the fundamental changes of belief--from primitive animism to Christianity to scientific rationalism--the same kinds of simple ritual have survived because they answer deep human needs.

This volume seeks to advance the study of ancient magic through separate discussions of ancient terms for ambiguous or illicit ritual, the ancient texts commonly designated magical, and contexts in which the term magic may be used descriptively.

The archaeology of religion is a much neglected area, yet religious sites and artefacts constitute a major area of archaeological evidence. Timothy Insoll presents an introductory statement on the archaeology of religion, examining what archaeology can tell us about religion, the problems of defining and theorizing religion in archaeology, and the methodology, or how to 'do', the archaeology of religion. This volume assesses religion and ritual through a range of examples from around the world and across time, including prehistoric religions, shamanism, African religions, death, landscape and even food. Insoll also discusses the history of research and varying theories in this field before looking to future research directions. This book will be a valuable guide for students and archaeologists, and initiate a major area of debate.

The role of historical archaeology in the study of African diaspora history and culture Exploring the archaeological study of enslavement and emancipation in the United States, this book discusses significant findings, the attitudes and approaches of past researchers, and the development of the field. Living Ceramics, Storied Ground highlights the ways historical archaeology can contribute to the study of African diaspora history and culture, as much of the daily life of enslaved people was not captured through written records but is evidenced in the materials and objects left behind. Including debates about cultural survivals in the 1920s, efforts to find “Africanisms” at Kingsley plantation in the 1960s, and the realization—as late as the 1970s—that colonoware pottery was created by enslaved people, Charles Orser looks at the influential and often mistaken ideas of prominent anthropologists, archaeologists, and historians. Extending to the present, Orser describes how archaeology better recognizes and appreciates the variety and richness of African American culture during slavery, due in large part to the Black archaeologists, past and present, who have worked to counter racism in the field. While acknowledging the colonial legacy of archaeology, Charles Orser outlines the ways the discipline has benefitted by adopting antiracist principles and partnerships with descendant communities. This book points to the contributions of excavators and researchers whose roles have been overlooked and anticipates exciting future work in African American archaeology. Publication of this work made possible by a Sustaining the Humanities through the American Rescue Plan grant from the National Endowment for the Humanities.

Belief in magic and particularly the power of witchcraft was once a deep and enduring presence in popular culture. “Diving into Brian Hoggard’s Magical House Protection is a remarkable experience... [It] provides an immersive and fascinating read.”—Fortean Times People created and concealed many objects to protect themselves from harmful magic. Detailed are the principal forms of magical house protection in Britain and beyond from the fourteenth century to the present day. Witch-bottles, dried cats, horse skulls, written charms, protection marks and concealed shoes were all used widely as methods of repelling, diverting or trapping negative energies. Many of these practices and symbols can be found around the globe, demonstrating the universal nature of efforts by people to protect themselves from witchcraft. From the introduction: The most popular locations to conceal objects within buildings are usually at portals such as the hearth, the threshold and also voids or dead spaces. This suggests that people believed it was possible for dark forces to travel through the landscape and attack them in their homes. Whether these forces were emanations from a witch in the form of a spell, a witch’s familiar pestering their property, an actual witch flying in spirit or a combination of all of those is difficult to tell. Additional sources of danger could be ghosts, fairies and demons. People went to great lengths to ensure their homes and property were protected, highlighting the fact that these beliefs and fears were visceral and, as far as they were concerned, literally terrifying.

A comprehensive overview, by period and region, of the archaeology of ritual and religion. The coverage is global, and extends from the earliest prehistory to modern times. Written by over sixty renowned specialists, the Handbook presents the very best in current scholarship, and will also stimulate further research.

A wide spectrum of scholars, historians, art historians, anthropologists, students of performance, students of religion, archaeologists, cognitive scientists, and linguists were all asked to think and comment on how ritual can be traced in archaeology and which ways ritual research can go in that discipline. The product is a fairly accurate representation of research on ritual and the archaeology of ritual: scholars from various disciplines, backgrounds and agendas, arguing mostly in the most logical fashion, yet with little agreement between them. So this book should not be seen as presenting one unified attitude towards ritual and its study in archaeology. It should rather be seen as a reflection of what the discourse in the archaeology of ritual is today. The outcome has been extremely thought-provoking, often controversial, but always of extremely high quality.