Journal articles on the topic 'Archaeological Hermeneutics'
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1
Olsen, Bjørnar. "Archaeology, hermeneutics of suspicion and phenomenological trivialization." Archaeological Dialogues 13, no. 2 (October 11, 2006): 144–50. http://dx.doi.org/10.1017/s1380203806242089.
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The point of departure for this debate (and the SAA forum) was the question ‘does archaeological theory exist?’ Matthew Johnson's answer is wisely mixed, but mostly negative. Archaeological theory does not exist, he tells us, because there is hardly any distinctive archaeological way of theoretical thinking ‘to which most or even the largest group of archaeologists would willingly or knowingly subscribe’ (p. 117). I shall not spend much time on Johnson's denial, which for several reasons may well be justified, just note that if we apply his rather rigorous consensual criterion to other disciplines, we would probably be searching in vain also for any sociological, economic or even philosophical theory – which Johnson still seems quite convinced do exist.
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McCarty, Matthew M., Mariana Egri, and Aurel Rustoiu. "The archaeology of ancient cult: from foundation deposits to religion in Roman Mithraism." Journal of Roman Archaeology 32 (2019): 279–312. http://dx.doi.org/10.1017/s1047759419000151.
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In the past two decades, the “archaeology of religion” has moved from the margins of scholarship to the center, led by the growth of postprocessual archaeological hermeneutics. 1 Such theoretical frames – whether the materiality of religion, objects as agents, the entanglement of humans and objects, or “thing theory” – demonstrate the centrality of the physical world and its archaeological correlates to religion. They offer new ways of posing questions about the construction of meanings for worshippers through materials.2
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Hegardt, Johan. "Man the Interpreter - From Natural Science to Hermeneutics in Swedish Archaeology." Current Swedish Archaeology 8, no. 1 (June 10, 2021): 97–110. http://dx.doi.org/10.37718/csa.2000.05.
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The epistemological principles of natural science dominate the archaeological discourse. Methods and theories developed exclusively for natural science are used in archaeology without further ado. Archaeological institutions employ experts on scientific methods. University departments, scholarship foundations and other institutions spend large amounts of money on projects and education with an explicit connection to natural science. The significance and outcome of such projects are hardly ever questioned. In this article the background of the present situation is analysed. It is also argued that archaeologists should pay more attention to life. It is in the ontology of life that we as archaeologists seek a significant meaning in history, not in explanations of present conditions constructed with methods developed for natural science. It is stated that archaeologists should tum to the first science —philosophy —if our mission, which is to explore the ontological aspects of life, shall become explicit in the discourse of archaeology.
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Purba, Jhon Leonardo Presley, Yonathan Wingit Pramono, and Robinson Rimun. "Implementasi Arkeologi Alkitabiah (Biblical Archaeology) Dalam Hermeneutik Sebagai Metode Penafsiran Alkitab." New Perspective in Theology and Religious Studies 2, no. 2 (December 15, 2021): 65–81. http://dx.doi.org/10.47900/nptrs.v2i2.51.
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Abstract Biblical archaeology has very important roles in the method of hermeneutic interpretation to obtain an accurate, valid, precise and accountable interpretation of the Bible. Through a qualitative approach with a literature study method, this study concludes that biblical archaeology in hermeneutics has the implementations as a tool to reveal the historical context and cultural meaning of a text by understanding the archaeological relationship with the biblical text, as a tool to identify the text to adapt its content to the context of the Ancient Near East through the identification of historical, cultural, social, and religious issues provided by archaeological data, as a tool to build the construction of biblical-archaeological exegesis by combining both of data sources through critical thinking to adjust archaeological data with biblical data, as a tool control for context history and a tool produce more accurate historical information for listeners for more accurate application.Abstrak Arkeologi alkitabiah dalam metode penafsiran hermeneutik untuk mendapatkan penafsiran Alkitab yang akurat, valid, teliti dan dapat dipertanggungjawabkan sangat penting. Melalui pendekatan kualitatif dengan metode studi literature, penelitian ini menyimpulkan bahwa arkeologi alkitabiah dalam hermeneutik memiliki implementasi sebagai alat untuk mengungkap konteks historis dan makna budaya sebuah teks dengan memahami hubungan arkeologi dengan teks Alkitab, sebagai alat untuk mengidentifikasi teks untuk menyesuaikan kontennya dengan konteks Timur Dekat Kuno melalui identifikasi sejarah, budaya, sosial, dan masalah-masalah keagamaan yang disediakan oleh data-data arkeologi, sebagai alat membangun konstruksi eksegesis alkitabiah-arkeologis dengan menggabungkan kedua sumber data tersebut melalui pemikiran kritis untuk menyesuaikan data arkeologi dengan data alkitabiah, sebagai alat kontrol untuk konteks sejarah dan alat menghasilkan informasi historis yang lebih akurat bagi pendengar agar penerapan lebih akurat.
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Sitnikova, Aleksandra. "THEORETICAL, APPLIED AND SYNTHETIC METHODS OF STUDYING CULTURE AS A SOCIO-ANTHROPOLOGICAL SYSTEM." Social Anthropology of Siberia 2, no. 2 (June 30, 2021): 6–17. http://dx.doi.org/10.31804/2687-0606-2021-2-2-6-17.
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The article provides an overview and offers a classification of modern methodological approaches in the field of cultural studies. The article helps to choose an appropriate methodological strategy for conducting cultural research. Cultural studies methods are classified into three types: theoretical, applied and synthetic. The article discusses the specificity, advantages and disadvantages of such methods as field research, an interdisciplinary approach involving sociological analysis, archaeological analysis, art analysis, psychological experiment for cultural studies, and also considers the methodology of structuralism, functionalism, hermeneutics and linguocultural studies.
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Vaquer, José María, and Laura Pey. "Towards a dialogical archaeology: an Andean perspective on hermeneutics, interpretation and political praxis." Antiquity 96, no. 385 (November 10, 2021): 179–93. http://dx.doi.org/10.15184/aqy.2021.162.
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Taking a geopolitical perspective centred in the Argentinian Andes, the authors propose a hermeneutical view of dialogical archaeology. The application of this theoretical and methodological approach to the example of the archaeological site of Huayatayoc (Puna de Jujuy, Argentina) enables an interpretation of the site as a complex woven fabric of diachronic local and scientific practices and narratives. The authors’ work at Huayatayoc provides an example of the potential of this approach for the development of a critical Latin American archaeology, which seeks to acknowledge the multiple interests and narratives of researchers and local communities in dialogue.
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Fogelin, Lars. "Inference to the Best Explanation: A Common and Effective Form of Archaeological Reasoning." American Antiquity 72, no. 4 (October 2007): 603–26. http://dx.doi.org/10.2307/25470436.
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Processual and postprocessual archaeologists implicitly employ the same epistemological system to evaluate the worth of different explanations: inference to the best explanation. This is good since inference to the best explanation is the most effective epistemological approach to archaeological reasoning available. Underlying the logic of inference to the best explanation is the assumption that the explanation that accounts for the most evidence is also most likely to be true. This view of explanation often reflects the practice of archaeological reasoning better than either the hypothetico-deductive method or hermeneutics. This article explores the logic of inference to the best explanation and provides clear criteria to determine what makes one explanation better than another. Explanations that are empirically broad, general, modest, conservative, simple, testable, and address many perspectives are better than explanations that are not. This article also introduces a system of understanding explanation that emphasizes the role of contrastive pairings in the construction of specific explanations. This view of explanation allows for a better understanding of when, and when not, to engage in the testing of specific explanations.
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Davis, Whitney. "Subjectivity and Objectivity in High and Historical Formalism." Representations 104, no. 1 (2008): 8–22. http://dx.doi.org/10.1525/rep.2008.104.1.8.
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High formalism (often identified with the criticism of modern arts) can be defined by the reification of pure formality, the promotion of close looking, and the decontextualization of "the object," its disaggregation from the archaeological and architectural assemblages in which all artifacts are usually found. It is avowedly subjective. By contrast, historical formalism (often identified with the archaeology of art in premodern and non-Western traditions) attempts a hermeneutics of integrated aspect-seeing in the past——including the constitutive historical subjectivity of formality produced by the makers of the artifacts in question——that proceeds methodologically from the formalities we can see when we organize artifacts according to explicit morphological typologies and series. It is provisionally objective.
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Olsen, Bjørnar. "After Interpretation: Remembering Archaeology." Current Swedish Archaeology 20, no. 1 (June 10, 2021): 11–34. http://dx.doi.org/10.37718/csa.2012.01.
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In the light of some significant anniversaries, this pa- per discusses the fate of archaeological theory after the heyday of postprocessualism. While once considered a radical and revolutionary alternative, post- processual or interpretative archaeology remarkably soon became normalized, mainstream and hegem- onic, leading to the theoretical lull that has charac- terized its aftermath. Recently, however, this consen- sual pause has been disrupted by new materialist per- spectives that radically depart from the postproces- sual orthodoxy. Some outcomes of these perspectives are proposed and discussed, the most significant be- ing a return to archaeology – an archaeology that sacrifices the imperatives of historical narratives, so- ciologies, and hermeneutics in favour of a trust in the soiled and ruined things themselves and the memo- ries they afford.
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Zhao, Y., and C. Xu. "THE INTERPLAY BETWEEN EARTHEN LANDSCAPE HERITAGE AND SOCIO-POLITICAL DEVELOPMENTS IN THE NORTHERN WEI DYNASTY: A VIEW FROM ARCHAEOLOGY." ISPRS Annals of the Photogrammetry, Remote Sensing and Spatial Information Sciences VIII-M-1-2021 (August 27, 2021): 209–14. http://dx.doi.org/10.5194/isprs-annals-viii-m-1-2021-209-2021.
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Abstract. In the past two decades, landscape archaeology has undergone a paradigm shift from traditional theoretical methods to being practically oriented, with the advent of the widespread application of philosophical theories (such as phenomenology, hermeneutics, and others) and the emerging new technologies in social sciences. Nevertheless, landscape archaeology has not been able to garner the attention it requires from Chinese archaeology, which fails to understand its significance behind the systematic regional survey methods. Rather, for a long time, the study of the man-land relationship has been considered to be a part of environmental archaeology. Besides, the landscape elements in archaeological excavations were often considered as mechanical interactions between people and the environment, resulting in a lack of holistic and systematic research on a selection of archaeological sites. The focus however has remained restricted to the earthen remains and relics in the archaeological process. The Northern Wei Dynasty was the first nomadic regime to control the Central Plains in the Chinese history and moved its capital three times for the purpose of sinicization. The recent archaeological excavations of the ancient city of Shengle, imperial palaces, tombs, sacrificial sites, gardens, Yinshan palaces, and the border defense facilities during the Shengle period of the Northern Wei Dynasty have revealed several phenomena and evidence of the cultural integration of the various ethnic groups. As mentioned earlier, the limitations in the research horizon have led to the in-depth analysis and research of archaeological relics and archaeological data during this period seeking the desired attention. This study considers landscape archaeology, anthropology, sociology, and history as the primary research methods pertinent to the above situation. It considers archaeological relics and archaeological data from the prosperous period as the research object and thoroughly analyses the relationship between the people and the earthen landscape relics, to reveal the social culture, the religious beliefs, the politics, and the military behind the integration of the multi-ethnic culture, along with the cognition of the natural environments, the social structures, and the religious spaces. Simultaneously, the analysis results would also endeavor to integrate the artifacts, the relics (space, structure, layout, and locational relationship), road grids, surrounding environment, and several other surface space elements to restore and reproduce the prosperous social and cultural situations scenes of the bygone period. The final outcome shall become a typical research case. By comparing and combing the archaeological discoveries of the Northern and the Southern Dynasties of China and the pertinent archaeological data, we could further understand and explain the multi-ethnic cultural development and evolution while providing an essential theoretical basis for the present social and cultural research on the Northern Wei Dynasty in China.
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Keimer, Kyle. "Evaluating the “United Monarchy” of Israel: Unity and Identity in Text and Archaeology." Jerusalem Journal of Archaeology 1 (June 18, 2021): 68–101. http://dx.doi.org/10.52486/01.00001.3.
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The article argues that many interpretations of the so-called “United Monarchy” of Saul, David, and Solomon are built upon false assumptions and problematic hermeneutics, not to mention that they draw upon anachronistic terminology. The article provides a brief overview of the use of the terms “United Monarchy” and “Davidic/Solomonic Empire” in modern scholarship before turning to recent attempts to theorize and model ancient monarchies, including the ways in which ancient kingdoms controlled territory and how leaders legitimized their power and expressed their authority in a manner that unified their constituencies. From there it re-evaluates the biblical portrayal of the monarchies of Saul, David, and Solomon, considering in particular the nature of early Israel’s political and social unity and identity, before turning to the potential archaeological correlates of political power during the reigns of these kings.
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Londoño, Wilhelm. "Enunciados prescritos y no prescritos en arqueología: una evaluación." Boletín de Antropología 21, no. 38 (September 9, 2010): 312–36. http://dx.doi.org/10.17533/udea.boan.6793.
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Resumen. En este artículo se presentan, de manera general, algunas ideas para el mapeo de la anatomía de la arqueología científi ca, defi nida como un saber en el sentido clásico que Michel Foucault daba a este término; es decir, como un conjunto de objetos y enunciados que, acoplados en formacionesdiscursivas, prescriben la posición del sujeto. Se propone que la arqueología científi ca, basada en sus propias formas de prescripción, está sufriendo resquebrajamientos como consecuencia del contexto posmoderno, lo que permite, por lo menos, tres escenarios de autonomía enunciativa: la hermenéutica, los movimientos indígenas y el feminismo.Abstract. In this paper, I broadly present some ideas to map the anatomy of scientifi c archaeological discourse, understood as ‘knowledge’ in Michel Foucault’s sense, or a group of objects and utterances coupled in discursive formations, that prescribe the subject position of the enunciation. I propose that scientifi c archaeology, based on its own form of prescription, is breaking down as a consequence of a postmodern context that allows at least three autonomous scenarios of enunciation. These are hermeneutics, indigenous movements and, feminism.
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Musiy, Walentyna. "Топос „Одессаˮ в романе Сергея Ануфриева и Павла Пепперштейна „Мифогенная любовь кастˮ." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 48, no. 3 (November 1, 2020): 207–21. http://dx.doi.org/10.36770/bp.526.
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The article deals with the reflection in the literature of the process of mythologizing the image of Odessa. The author understands the myth as a symbolic designation of objects, historical events, objects of the external world, belonging to the space of psychic reality. The purpose of the mythologizing as the process is the expression of a generalized idea of something or someone, as well as giving to events, persons, objects with a universal sense . The subject of the article is the novel of modern writers S. Anufriev and Pepperstein“Mythogenic love of castes”. Both writers are the organizers of the Medical Hermeneutics group and refer themselves to younger conceptualists. Such postmodern writers pay special attention to various senses that are traditionally attached to phrases, attitudes, concepts. In the novel by Anufriev and Pepperstein, the reader includes to the space of a fabulous, psychic (virtual) and historical reality. The novel refers to the events of the Second World War, it’s hero takes part in key battles with the Nazis. However, fabulous heroes help him to defeat. And the reader sees these events as they are perceived by a participant in the war of the early 1940s and at the same time – by a modern person living at the end of the twentieth century. Theimage of Odessa is created in the twenty-first chapter of the novel. It names the real historical persons (Badayev, Yasha Gordienko). These heroes take part in fictional events along with fictional characters. The article considers such signatures of Odessa: Deribasovskaya street, Opera House, Archaeological Museum, the sea, sea port. The article contains words that relate to the “Odessa” language and their meanings. Special attention is paid to Odessa songs (folklore and author’s). At the same time, attention is drawn to the lack of historical accuracy in a number of images and details. Odessa in the novel by Anufriev and Pepperstein is both a real city and a city that has turned into a myth.
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Martyanova, Svetlana A. "The anthropology of the reader’s experience in the story Cancer Ward by A. I. Solzhenitsyn." Tyumen State University Herald. Humanities Research. Humanitates 8, no. 2 (2022): 47–60. http://dx.doi.org/10.21684/2411-197x-2022-8-2-47-60.
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This article studies reader’s experience of A. I. Solzhenitsyn a means of characterizing the consciousness and behavior of the characters in the story Cancer Ward. Different researchers have already paid attention to the role of a book, reading, and a person reading verbal and artistic texts in the artistic world (Don Quixote by Cervantes, Eugene Onegin by A. S. Pushkin, Poor Folk by F. M. Dostoevsky, Madame Bovary by G. Flaubert); however, these works were fragmentary. The relevant aspects of 20th century literature, including Solzhenitsyn’s texts, have been studied even less. The author of this article shows that the appeal to the reader’s experience of the characters is an essential facet of the objective world of the story Cancer Ward. The analysis focuses on the question how a book which has been read becomes a part of a character’s existential and cultural experience, evidence of either their insights, discoveries, or delusions, dead ends. The article substantiates the discussion of the book in the depiction of Solzhenitsyn’s characters from the point of view of cultural anthropology, which studies the relationship of a person with cultural tradition and society, and psychological — with its interest in forms of thinking and communication. Experiences in interpreting what Solzhenitsyn’s characters read are important not only for characterizing individual characters, but also for society as a whole. This article emphasizes that the cultural problems of the Soviet era were due to the “archaeological” type of hermeneutics, which alienated a person from the classical tradition, which is enduringly valuable for the self-determination of a person. There are two types of eventfulness in the narrative organization of the text: plot and existential. A special place in the overall picture belongs to a semi-autobiographical character — Oleg Kostoglotov, whose path from death to resurrection includes the experience of reading and comprehending reality through artistic and philosophical texts. The methodological foundation of the work includes the approaches developed by comparative literature, intertext theory, as well as anthropological, historical, and cultural studies.
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Cioancă, Costel. "Pentru o poetica a imaginarului: xilogeneza în basmul fantastic românesc." Anuarul Muzeului Etnograif al Transilvaniei 35 (December 20, 2021): 53–79. http://dx.doi.org/10.47802/amet.2021.35.03.
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Configuring a certain form of life and a (different) image of the body-taken, the reason for the birth of a fairytale hero from a wood (xylogenesis), anchors the subject under discussion in an area of the mythical. The interpretive auspices given to wood/tree by archaic cultures, have positioned it almost invariably in the orderly symbolism of the centre (to the World). From the well -known cosmic tree of Old Testament mythology (the „tree of life”) to the famous Yggdrasil of Scandinavian mythology, not to mention the tree of enlightenment Bodhi Gaya, the symbolism of the centre-tree of the World (cosmic tree) is broadly the same. In the imaginary-memory cultural relationship aiming at researching the symbol- ism given to the tree/wood over time, the Romanian cultural space was no exception. We have archaeological references that convey the symbol of the sacred tree (fir tree) present on Dacian pottery; we have studies dedicated to the evolution of the symbolism of the cosmic tree on the traditional costume or to the „taking care” of a funerary tree, to the presence of the tree of life in the portals of some Saxon churches, to the motif of the tree of life in Romanian folk architecture etc. The documentation for this study revealed me, by consulting the anthologies of Romanian fairy tales, some interesting aspects taken for this reason at the level of the fantastic epic. None working mechanically, all reflecting the process of the archaic system of symbolic thinking: without immutable patterns, without refractory visions, but always with a symbolic nucleus in the deep layer of the epic. Considering the structural particularities, the coherence and the specificity of the motif approached in the present study, it must be said that at the level of the Romanian fantastic fairy tale we detected, besides the delimits and at the same time „revolves” around xylogenesis, with ontogenetically- different nuances: wearing wooden clothes or living in a tree to avoid incest, with the opening of the tree only through a magical invocation; heroes and/or animals with „name of a tree” but without having to deal with a proper xylogenesis; the passing away of fairytale characters as a result of some existential-human tragedies, in symbolic forms (metamorphosis in trees); varies. Keywords: imaginary, phenomenology, hermeneutics, Romanian fairytale, xylogenesis.
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Hodder, Ian. "Interpretive Archaeology and Its Role." American Antiquity 56, no. 1 (January 1991): 7–18. http://dx.doi.org/10.2307/280968.
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This paper seeks further to define the processes of the interpretation of meaning in archaeology and to explore the public role such interpretation might play. In contrast to postmodern and poststructuralist perspectives, a hermeneutic debate is described that takes account of a critical perspective. An interpretive postprocessual archaeology needs to incorporate three components: a guarded objectivity of the data, hermeneutic procedures for inferring internal meanings, and reflexivity. The call for an interpretive position is related closely to new, more active roles that the archaeological past is filling in a multicultural world.
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Kyhlberg, Ola. "Viking Age - Comments on the Development of Archaeology in Sweden from 1986 to 1990 based on "Nordic Archaeological Abstracts"." Current Swedish Archaeology 3, no. 1 (December 28, 1995): 67–83. http://dx.doi.org/10.37718/csa.1995.05.
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The development of Viking Age archaeology in Sweden is briefly discussed on the basis of a bibliographical and statistical study of the period from 1986 to 1990, The study reveals that Swedish archaeology has undergone two separate and now concluded "waves of evolution” during the twentieth century. The current tradition can be traced back to the 1970s. The developement can be described as that of a longue durée including some very swift changes (events), especially around 1987/88. This hermeneutic spiral seems to move from the artefacts to the contexts.
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Harrower, Scott. "Visual Exegesis at ‘The World’s Oldest Church’: a Case Study for Historiography." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 22, no. 3 (November 27, 2018): 456–79. http://dx.doi.org/10.1515/zac-2018-0035.
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Abstract This article highlights the importance of acknowledging the underlying methodology in the interpretation of early Christian art. I raise these issues via an engagement with the frescoes at Dura Europos, as interpreted by Michael Peppard in his recent work, The World’s Oldest Church. I demonstrate that Peppard’s ideology and archaeological methodology entail a creative, hermeneutical nexus for interpreting the initiation rituals at the Dura Europos house church. For Peppard, this nexus entails an innovative interplay between non-canonical sources, art and liturgical identity. This yields a surprising interpretation of initiation rituals at Dura Europos and, by extension, of early Christianity in Syria. After describing some problematic aspects of Peppard’s ideological and archaeological choices, I offer suggestions for a related proposal on Christology and visual exegesis at the Dura Europos house church baptistery. This proposal begins with clarification of ideological issues that foreground visual exegesis at Dura Europos, and argues for the adoption of six essential criteria when reconstructing the operative Christology in the baptistery of Dura Europos.
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Maryani and Wendi Parwanto. "Tujuh and Sembilan Sacred Tombs Sites in Ketapang, West Kalimantan: Historical-Archaeological Studies and Receptions." Journal of Islamic History and Manuscript 1, no. 2 (December 1, 2022): 123–40. http://dx.doi.org/10.24090/jihm.v1i2.6960.
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This study aims to expose the history of Islam in Ketapang by referring to Tujuh and Sembilan sacred tombs and narrating the reception (in the living al-Quran) of the community on the grave and its elements (part of the Quranic text, motifs, and others). This research is field research, using a narrative-analytic model, as well as using a historical approach and the living Quran theory (on reception). The results of this study are: 1) The history of Tujuh and Sembilan sacred tombs are the tombs of pious people who spread Islam in Ketapang around the 14th century A.D. Second, the typology of people's reception in the sentence kullu nafsin dzaiqatul maut is represented in three forms of reception, namely, hermeneutical or exegesis reception, aesthetic reception, and functional reception.
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Sarasin, Philipp. "Der paradoxe Ort der Diskursanalyse." Zeitschrift für Kulturphilosophie 2014/1: Genesis, Geltung und Geschichte 2014, no. 1 (2014): 61–74. http://dx.doi.org/10.28937/1000106665.
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How can the friction between genesis and validity be understood? Is it possible to »dissolve« it? This paper argues that the genesis/validity-problem reflects the fundamental epistemological differences between History and Philosophy, and it takes Michel Foucault’s »Archeology« as a model case for this problem. Since Foucault’s »archaeological« methodology, i.e. his discourse analysis, is deeply affected by these tensions, I will show, firstly, that the epistemological model for Foucault’s anti-hermeneutical and genealogical approach was rooted not in philosophy, but in medicine, especially in anatomy. Secondly, I will argue that the »paradoxical«position of discourse analysis, in Foucault’s eyes, is necessarily a political one – i.e. as a position within political struggles.
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Wolski, Damian. "Tool Dichotomies in a Period of Inter-epochal Transition – Philosophical and Anthropological Reflections on Post-Neolithic Dual Technology." Analecta Archaeologica Ressoviensia 18 (December 29, 2023): 7–28. http://dx.doi.org/10.15584/anarres.2023.18.1.
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The presented publication is the end result of an authorial, post-doctoral research project devoted to the multi-aspect flint tool dichotomy at the turn of the Stone and Metal Ages. The results of use-wear analysis of archaeological materials from south-eastern Poland and the Moravia region of the Czech Republic, obtained by the author over the last decade, have been supplemented in this article with a philosophical component. By visualising the network of connections on the empirical-theory line, the explanatory value of the dichotomous lithic concept was raised. Moreover, the discourse on the period at the turn of the Stone and Metal Ages has been enriched with new interpretative solutions for economic and social issues of that time in prehistory. The author places his philosophical investigations within the hermeneutical approach. After the study of key terms (dichotomy, divergence, convergence), structuralist thought becomes the leading theme at the end of the article. The paper deals with the concepts of such thinkers as: Martin Heidegger, Hannah Arendt, and Claude Lévi-Strauss.
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Clarke, John. "Looking and laughing in ancient Rome." Lampas 52, no. 2 (June 1, 2019): 195–213. http://dx.doi.org/10.5117/lam2019.2.007.clar.
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Summary Humor, both verbal and visual, is culture-specific. This essay examines humorous visual representations in their original archaeological and social contexts to understand Roman attitude-formation, or acculturation. Social theories of humor that distinguish between humor meant for individuals within a group (intragroup humor) and humor targeting individuals outside one’s group (intergroup humor) help explain the dynamics of the humor in Roman visual culture. Pompeii offers two examples of intragroup humor: representations in the Tavern of Salvius make fun of the non-elite people who frequented the tavern; the parodies of Aeneas and Romulus from an elite house make fun of the cultural pretensions of other elites with regard to Augustus’ propaganda. The Tavern of the Seven Sages at Ostia uses intergroup humor, with non-elite men mocking the Seven Sages. In this case Mikhail Bakhtin’s hermeneutic of the carnivalesque enriches the analysis by revealing multiple strategies employed to elicit laughter, including the world-turned upside down, analogies between bodily and spatial representation, and oppositions between philosophical and colloquial speech. In both the Tavern of Salvius and that of the Seven Sages written texts, ranging from crude Latin speech-bubbles to elegant iambic senarii, indicate the levels of literacy of the audiences.
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Runesson, Anders. "puzzle and politics of historical reconstruction." Approaching Religion 12, no. 1 (March 1, 2022): 4–17. http://dx.doi.org/10.30664/ar.111496.
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This essay focuses on the topic of the emergence of Christianity and Judaism as related but distinct religious traditions, as an example of a process of religious and cultural change, which has had an enormous impact on Western and other societies around the world. At the heart of this question lies what appear to be contradictions between normative practices in antiquity and those we know of today, leading us to consider the historical and hermeneutical issue of continuity and change over time; its how, when and why. Rejecting the idea that theological differences between Judaism and Christianity necessitated a ‘parting of ways’ between them, it is argued that social, political and colonial decision-making was essential to this process, and that, furthermore, a historical focus on institutional realities in the ancient Mediterranean world, including in Jewish society, will challenge many long-held assumptions about the origins not only of Christianity but also of Judaism. The general historical reconstruction offered is then applied to a specific archaeological site, Capernaum, showing how traces of the larger pattern of development from the first to the fifth century CE may be seen in the histories of two buildings in this town.
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Harutyunyan, A. Zh. "Arabia According to the Ancient Armenian Monument “Ashkharatsuyts” Dated the 5th–7th Centuries." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 163, no. 3 (2021): 137–50. http://dx.doi.org/10.26907/2541-7738.2021.3.137-150.
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The “Ancient Armenian Geography” (“Ashkharatsuyts”) places a special emphasis on the historical and geographical description of the Arabian Peninsula as a whole. Here, Arabia is considered as two countries of Universal Asia: the 25th and 28th countries are referred to as Arabia Petraea and Felix, respectively. The desert part of Arabia (Arabia Deserta) is also mentioned, but the authors (Movses Khorenatsi, Ananias of Shirak) only outline the boundaries of the peninsula. In addition to the geographical and historical information, the “Ashkharatsuyts” gives details on the socio-economic and cultural development of the population residing in the region. There is also a racial map, as well as the information about fossil resources, flora, fauna, etc. Similarly to the earlier works by other scholars (Strabo, Pliny the Elder, Pomponius Mela, Ptolemy, et al.), the “Ashkharatsuyts” is focused on all sections and subcategories of geography (from anthropogeography, cartography, local history, physico-economic geography to military geography, plant geography, physical geography (orography and hydrography), etc.). In this paper, each fragment of the text devoted to Arabia is explained on the basis of hermeneutic principles. Toponyms are interpreted using historical and linguistic analysis. Controversial issues are considered in the perspective of comparison with data from other sources. The results obtained contribute considerably to the study of the Arabian Peninsula by appealing to historical sources along with archaeological data.
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Pozharov, Alexey. "The Neognostic Myth in Cyberspace." Культура и искусство, no. 3 (March 2024): 1–16. http://dx.doi.org/10.7256/2454-0625.2024.3.70016.
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The subject of the study is the functioning of the neognostic myth in cyberspace. Such aspects of the topic as the relationship between religion and the Internet from a non-instrumental point of view on technology are considered in detail. Digital and network technologies are seen as a modern repository of religious beliefs, and not as tools for proselytizing or proclaiming the good news. With the help of an archaeological approach to technical media, the author proposes to determine the deep times of the digital disclosure of technological mysticism, depending on a specific technical materiality characterized by wireless networks and mobile devices. Currently, there are trends in world culture towards the construction of a syncretic myth, which contains elements of the dying Christian paradigm and trends introduced into it from the outside or emerging again. The categorical apparatus developed in the discourse of postmodern aesthetics makes it possible to apply such methods as phenomenological, discursive, hermeneutic and archetypal analysis to the analysis of visual culture. In the study of visual neognostic myth, the concepts of archetypal models, plots, cliches, the theory of the evolution of symbols, general cultural positions of psychoanalysis and the concept of myth are used. The main conclusions of the study are as follows. Gnostic epistemology underlies the imagination of cyberspace. There is a constant in the history of the West that Eric Davis calls "techno-gnosis." In this regard, cybergnosis would be only the latest incarnation of a profound phenomenon. In the world of cyberculture, technognosis manifests itself in hacker ethics, cyberpunk literature, science fiction films and video games. With the help of an archaeological approach to technical media, the deep moments of the digital are determined, showing that there is a technological mysticism in video games that depends on a specific materiality. The new metamodern perception of the world recognizes not only the possibility of perceiving various logical and irrational paradigms of the world order and gaining knowledge about it, but also gives a positive connotation to pluralism itself, when diversity becomes more desirable than truth, which is characteristic of cyberspace. The novelty of the research lies in the fact that the research is the basis for the formation of a clear conceptual understanding of the phenomenon of the neognostic myth in its visual form (as opposed to verbal) as a dynamic cultural model generated by digital art strategies and implemented today in media culture.
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Амарсанаа, Г. "Basics of artistic image in rock paintings (using the example of the petroglyphs Baga Oigur and Tsagaan Salaa)." Iskusstvo Evrazii [The Art of Eurasia], no. 1(32) (March 30, 2024): 14–25. http://dx.doi.org/10.46748/arteuras.2024.01.001.
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Статья посвящена исследованию образцов доисторического искусства на территории Монголии, где находятся археологические памятники, свидетельствующие о том, что предки современного человека жили здесь 3,7 миллиона лет назад. Зарождение духовной культуры и художественного мышления древних людей связано с мифологией, а наскальные рисунки являются важным материалом для изучения культурных пластов того времени. Древние формы мышления, свойственные центральноазиатским кочевым сообществам, наиболее полно отражены в памятниках наскального искусства. Целью данной работы является выявление механизмов формирования художественного образа на основе анализа наскальных рисунков. Материалом исследования послужили петроглифы, зафиксированные в сомоне Улаанхус аймака Баян-Улгий в бассейнах рек Байга-Ойгур и Цагаан-Салаа в районе горного массива Алтай-Богдо-Уул. В результате применения феноменологического и герменевтического методов выявлены и интерпретированы образы, их общие и особенные черты, связанные с региональными традициями и культурной спецификой. The article examines prehistoric art samples found in Mongolia, where archaeological sites suggest that the ancestors of modern humans inhabited the area 3.7 million years ago.The spiritual and artistic culture of ancient people is related to mythology, and rock paintings are important material for studying the cultural layers of that time. The rock art monuments reflect the ancient forms of thinking that were unique to Central Asian nomadic communities. The aim of this work is to identify the mechanisms of artistic image formation based on the analysis of rock paintings. The study material consists of petroglyphs recorded in Ulaankhus somon of Bayan-Ulgii Aimag in the basins of the Baiga Oigor and Tsagaan Salaa rivers in the Altai Bogdo Uul mountain range. The author identified and interpreted the images, their common and special features related to regional traditions and cultural specifics by applying phenomenological and hermeneutic methods.
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Anwar, Muhammad Saidun, Choirudin Choirudin, Mispani Mispani, Leli Fertiliana Dea, and Ahmad Muslimin. "Analysis of Islamic Socio-Political and Cultural Meneutics of the Limo Migo Community in the Dalung Bojong inscription of East Lampung." Medina-Te : Jurnal Studi Islam 16, no. 2 (December 31, 2020): 92–101. http://dx.doi.org/10.19109/medinate.v16i2.7170.
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The study aims to contextualize the content of the inscription of DalungBojong of East Lampung in the modern era with Fazlur Rohman’s hermeneutical approach. The data were taken from interviews with the main witness, Haji Hasanuddin (Pangiran Betaro Rajo III) as the author and the writer of the inscription DalungBojong and Mr. Hasan al-Basri (Pangiran Sebuwaias the traditional leader of Bojong Village). Dalung Bojong inscription is an archaeological evidence of the strong influence of Banten over Lampung as its territory. The relationship patterns depicted in the inscription are: First, the pattern of political relations in determining all decisions is based on the Sultan's decree. Second, the pattern of economic relations. Banten as a commercial center between nations has an interest in Lampung as an area that produces a lot of agricultural products to meet the needs of trading commodities. Third, the patterns of religious and cultural relations, the patterns of political and economic relations that are formed, and the socio-cultural contacts also occured. The Sultanate of Banten in Islamizing the Pugung people gave birth to many socio-political and cultural dynamics. Queen Pugung, who has principles, never gave up before the war. However, Queen Pugung realized that it was impossible to do war against his daughter-in-law. Finally, Queen Pugung made a circle rule. Those who do not follow the KeratuanPugung rules and choose to convert to Islam must leave the circle (the Pugung area) to the nearby areas of Pugung which became the forerunners of the Sekampung Limo Migo community.
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Straughn, Ian. "Spirits of Heritage, Specters of Ruins: Partnering with the Jinn in the Preservation of the Past." Review of Middle East Studies 51, no. 2 (August 2017): 196–202. http://dx.doi.org/10.1017/rms.2017.98.
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In her recent study of the heritage project that is contemporary New Orleans, anthropologist Shanon Dawdy has suggested that “[s]ociety presents itself simultaneously as a ruin and as a kind of playland” (2016, 147). This notion that the ruin is both a product of, and a basis for, heritage practice serves as a useful intervention into long-standing treatments of ruins as exotic, romantic, and awaiting the discovery, glorification, and preservation of those that might give them meaning. In the present essay, I further challenge heritage approaches to ruins through an examination of the ways in which they have been associated, in various Muslim cultural contexts, with a set of distinctly sentient, yet non-human actors, the jinn. This pairing between place and spirits has shaped long-standing affective responses and practical engagements between local (human) inhabitants and their archaeologically rich landscapes across the Middle East and North Africa. This essay examines how those engagements often push against contemporary discourses highlighting the sublime aspects of ruins and the quasi-sacred nature of heritage. To that end, the following guiding questions structure my contribution: Can contemporary heritage discourses accommodate practices in which humans share control and ownership of the material past with spectral others? How might we reframe the mandate to preserve such ruins in light of alternative perspectives that mark these sites as sinister, and/or meaningful, precisely because of their ruination? Can universalizing heritage discourses accommodate practices that derive value from the material past without also subscribing to explicit preservationist goals? Such questions offer an opportunity to consider the inclusion of the Unseen, and perhaps others, whose perspectives have gone unrecognized, within professional heritage management and its hermeneutics of the past.
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Clements, Ronald. "The Enduring Value of the Old Testament—An Interesting Quest." Biblical Interpretation 16, no. 1 (2008): 25–42. http://dx.doi.org/10.1163/156851507x194260.
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AbstractThe period when the Society for Old Testament Study held its first meeting in 1917 marked a major turning point for the study of the Hebrew Bible. This rested on two factors: first, the preceding half-century had witnessed the slow, and often painful, acceptance in Christian and Jewish circles of a modern 'critical' explanation of the historical origin of its writings. Secondly, the context in which serious study of this literature was undertaken had increasingly moved out from a religious forum into that of a wider secular field of cultural and academic interests. The new methodology aimed to show that the Bible presented a worldview agreeable to modern scientific knowledge. In this setting, older, well-worn hermeneutical strategies were abandoned and replaced with new ones consonant with this aim. Prominent among these was a claim to present a historically verifiable demonstration that the Hebrew Bible/Old Testament possessed an enduring value based on its presentation of ideas of social justice, religious monotheism and universal morality. The claims to this uniqueness, however, rapidly lost credibility when fuller knowledge of the social world of antiquity became better known through archaeological and anthropological research. Such claims could be shown to depend largely on the Bible's own polemic. Nevertheless the idea of enduring value bears welcome comparison with comparable concerns to define what entitles any literary work to be regarded as a classic, and to deserve universal approval. Useful criteria can be set out but fail to command any wholly definitive acceptance. Rather, the best that can be achieved is to note those features and qualities which give to certain writings an intrinsic power to generate a continuity of interest and appeal. The history of the interpretation of the Old Testament shows that it performs well in such a context.
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Пшемицька, Євгенія. "EVERYDAY LIFE OF THE MIDDLE AGES Book review: Demchuk Stefania. The Age of Fasting and Carnivals. How They Lived, Drank and Loved in the Middle Ages. Kyiv: Vikhola, 2023. 336 p." КОНСЕНСУС, no. 4 (2023): 175–88. http://dx.doi.org/10.31110/consensus/2023-04/175-188.
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The review analyses the work of a historian and media studies scholar Stefaniia Demchuk on the everyday life of the Middle Ages. The scholar focuses her research on the medieval man, with all his fears, desires, joys, and sorrows. The work consists of 7 chapters, which are logically structured from the birth of a person to their death, with life between these periods filled with work, holidays, love, and education. The value of the work lies in the fact that the researcher draws attention to the least represented, especially in Ukrainian historiography, class - the peasantry. The analysis of the work revealed that the researcher used interdisciplinary methods, anthropological and hermeneutical approaches. Geographically, the work covers the territory of Western Europe in the Middle Ages, which Stefania Demchuk proposes to consider within the time frame from the 5th till the 16th century. While the researcher relies on a significant number of archaeological, written and visual sources, works by well-known European medievalists, the material is aimed at readers of any level. The study is a popular science story about the Middle Ages, with additional recommendations for readers, illustrations, and quotes from works of art and treatises. As part of her work, Stefania Demchuk not only presents the history of everyday life in an accessible way, but also debunks the most common and popular myths and stereotypes about the Middle Ages: backward medicine and lack of hygiene, the low, disenfranchised position of women, church-controlled celebrations, poverty, hunger, no proper childhood experiences, etc. Stefania Demchuk's work "The Age of Fasting and Carnivals. How They Lived, Drank and Loved in the Middle Ages" promotes the popularisation of history and media studies, and is aimed at combating historical myths and fakes. This work will be of interest and use to both the scientific community and anyone interested in the Middle Ages.
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Albinus, Lars. "Det Andet, Det Samme og Den Historiske tekst." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 679–702. http://dx.doi.org/10.7146/rt.v74i.132134.
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ABSTRACT: Which interpretive possibilities are associated with the study of historical texts? What is it that we hope to understand, and what is the real purpose of studying a dead religion? This includes a diachronic and a synchronous aspect: How do the historical and the comparative interact? Do we seek, without necessarily being aware of it, what we already know, in the historical text, or do we open ourselves up to the encounter with something foreign? The question also implies whether perception and language can be said to reflect each other, and not least which conditions the present sets for understanding the past. I take my point of departure in Foucault's understanding of history, involving related views of de Certeau, and set the archaeological and genealogical point of view against Gadamer's hermeneutic textual approach and Habermas' concept of rational reconstruction. The intention is to suggest a perspective that, firstly, acknowledges the necessity of interpretation and, secondly, allows the text's own Otherness to come to the fore.
RESUME: Hvilke fortolkningsmuligheder knytter sig til studiet af historiske tekster? Hvad er det, vi håber på at forstå, og hvad er det egentlige formål med at studere en død religion? Dette omfatter et diakront og et synkront aspekt: Hvordan spiller det historiske og det komparative sammen? Søger vi, uden nødvendigvis at være bevidste om det, det, vi allerede kender, i den historiske tekst, eller stiller vi os åbne for mødet med noget fremmed? Spørgsmålet implicerer, hvorvidt forestilling og sprog kan siges at afspejle hinanden, og ikke mindst hvilke betingelser nutiden sætter for en forståelse af fortiden. Jeg tager udgangspunktet i Foucaults historieforståelse, under inddragelse af beslægtede synspunkter hos de Certeau, og stiller den arkæologiske og genealogiske synsvinkel op over for Gadamers hermeneutiske tekst-tilgang og Habermas’ begreb om rationel rekonstruktion. Hensigten er at åbne for et perspektiv, der på den ene side vedkender sig fortolkningens nødvendighed og på den anden side tillader tekstens egen Andethed at komme til orde.
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Cosgrove, Denis. "Inhabiting modern landscape." Archaeological Dialogues 4, no. 1 (May 1997): 23–28. http://dx.doi.org/10.1017/s1380203800000854.
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Archaeology, anthropology, human geography: three disciplines born out of a nineteenth-century imperative among Europeans to apply a coherent model of understanding (Wissen-schaft) to varied forms of social life within a differentiated physical world; three disciplines stretched between the epistemology and methods of the natural sciences (Naturwissenschaften) which promised certainty, and the hermeneutic reflexivity and critical doubt of the Humanities (Geisteswissenschaften) which promised self-knowledge. Each of these disciplines is today in crisis, and for the same reason. Europe as the place of authoritative knowledge, of civilization, has been decentred upon a post-colonial globe; the white, bourgeois European male has been dethroned as the sovereign subject of a universal and progressive history. Thus, the enlightened intellectual project represented by archaeology, anthropology and human geography, whose findings were unconsciously designed to secure the essentially ideological claims of liberal Europeans, are obliged to renegotiate their most fundamental assumptions and concepts (Gregory, 1993). The linguistic turn in the social sciences and humanities which has so ruthlessly exposed the context-bound nature of their scientific claims — what Ton Lemaire refers to as a critical awareness of their inescapable cultural and historical mediation — forces a recognition that their central conceptual terms, such as ‘culture’, ‘nature’, ‘society’, and ‘landscape’, are far from being neutral scientific objects, open to disinterested examination through the objective and authoritative eye of scholarship. They are intellectual constructions which need to be understood in their emergence and evolution across quite specific histories. Ton Lemaire seeks to sketch something of the history of landscape as such a socially and historically mediated idea: as a mode of representing relations between land and human life, which has played a decisive role in the development of archaeology as a formal discipline. On the foundation of this history he develops a critique of the social and environmental characteristics and consequences of modernity, and seeks to relocate archaeological study within a reformed project of sensitive contemporary ‘dwelling’ on earth.
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Татьяна Юрьевна, Сем,. "The Image of the Shaman Tatake in the Manchu Epic (Ethnocultural Analysis)." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (January 2, 2023): 11–20. http://dx.doi.org/10.26158/tk.2022.23.4.001.
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Статья посвящена анализу образа шаманки в маньчжурском эпосе «Нишань самани ситхэ» - наиболее известном письменном произведении маньчжуров, восходящем к устному фольклору и шаманизму. Это произведение имеет широкое распространение среди народов Маньчжурии. Научная новизна статьи состоит в этнокультурном шамановедческом прочтении фольклорного нарратива маньчжуров в сравнении с фольклором и ритуалами других тунгусо-маньчжурских народов. Методика анализа фольклорного материала включает герменевтический, сравнительно-исторический и семантический подходы. В статье проанализированы отдельные элементы шаманства маньчжуров, отраженные в их шаманском эпосе: шаманская болезнь, становление шаманки, отдельные функции, ритуалы камланий, путешествие за душой в нижний мир, строение мира мертвых, шаманская одежда, атрибуты, духи - помощники шаманки. Отмечены исторические основы шаманства маньчжуров, отраженные в чжурчжэньских верованиях и археологических артефактах. Обращено внимание на буддийское влияние на шаманский эпос маньчжуров. Особый интерес представляют этнокультурные параллели в образе шаманки и шаманских элементах маньчжуров, включая аналогии с нанайцами, орочами, эвенками, удэгейцами. Сравнительный анализ показал общность тунгусо-маньчжурских шаманских представлений, содержащихся в их фольклоре. This article is devoted to the analysis of the image of the shaman in the Manchu epic “Nishan Samani Bithe” - the most famous written work of the Manchus, originating in oral folklore and shamanism. This work is widespread among the peoples of Manchuria. The scholarly novelty of the article consists in its ethno-cultural “shamanic” reading of the folkloric narrative of the Manchus in comparison with the folklore and rituals of other Tungus-Manchu peoples. The methodology of analyzing folklore includes the hermeneutical, comparative-historical and semantic approaches. The article analyzes individual elements of Manchu shamanism reflected in their shamanic epic, including: shamanic disease; the formation of a shamaness; the rituals of kamlaniia; the soul’s journey to the lower world; the world of the dead; shamanic clothing, attributes, and spirit-assistants. The historical foundations of Manchu shamanism as reflected in Jurchen beliefs and archaeological artifacts are noted. Attention is also drawn to Buddhist influence on the shamanic epic of the Manchus. Of particular interest are ethnocultural parallels in the image of the shaman and the shamanic elements of the Manchus to those of the Nanai, Oroch, Evenks, and Udege peoples. Comparative analysis shows the commonality of Tungus-Manchu shamanic ideas contained in their folklore.
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Spence Morrow, Giles, and Steven A. Wernke. "Thinking through the tool: collaborative archaeological bodywork in immersive virtual reality." Virtual Archaeology Review, November 24, 2023. http://dx.doi.org/10.4995/var.2024.19806.
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Thanks to currently available very high-resolution three-dimensional (3D) models via photogrammetric techniques as a primary method of archaeological documentation, constructing immersive, high-fidelity simulacra is imminently possible. This paper considers how the scale at which the human body interacts with immersive digital models is especially important for understanding the affordances and ergonomics of past things and places. The implications of this isometry between archaeological objects of analysis and emerging capabilities to interact with them through digital surrogates in the present are manifold. By enabling interaction with objects and contexts in immersive virtual space, such observational experiences create in silico engagements that are repeatable, distributable, and collaborative. In particular, it is the collaborative capacity of this technology that this paper explores using online immersive virtual reality (iVR). Collaborative online iVR is used in this research as a key instrument for enhancing understanding and reinterpreting the digital records of two archaeological sites under excavation in Peru. The case studies analyzed show a variety of cultural, geographic, and temporal contexts in the Andean region, which illustrates the broad potential of iVR for archaeological hermeneutics. Through iVR frameworks, the authors engage with embodied reconsiderations of Catholic ritual spaces within a planned colonial town in the southern Peruvian highlands and the pre-Columbian site of Huaca Colorada on the north coast. Synchronous scalar experiences that privilege the affordances of architectural space within digital models create opportunities for embodied experience and collaborative dialogue. A fundamental argument is the capacity to digitally inhabit these places and manipulate materials holds subtle as well as profound epistemological and hermeneutic implications for archaeological knowledge construction.
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Graham, Shawn, and Jaime Simons. "Listening to Dura Europos: An Experiment in Archaeological Image Sonification." Internet Archaeology, no. 56 (July 26, 2021). http://dx.doi.org/10.11141/ia.56.8.
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We present an experiment in sonifying archival archaeological imagery to make the act of looking at photography strange and weird. The sounds produced will then arrest us and slow us down, and make apparent to us the different ways that archaeological vision is constructed to particular effect/affect. It makes us alive to what is hidden or elided in the image itself; in slowing down, listening/looking/moving at one, we are moved towards enchantment, and engage in a kind of digital hermeneutics that reveals more than what the lens may have captured.
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Graham, Shawn, and Jaime Simons. "Listening to Dura Europos: An Experiment in Archaeological Image Sonification." Internet Archaeology, July 26, 2021. http://dx.doi.org/10.11141/10.11141/ia.56.8.
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We present an experiment in sonifying archival archaeological imagery to make the act of looking at photography strange and weird. The sounds produced will then arrest us and slow us down, and make apparent to us the different ways that archaeological vision is constructed to particular effect/affect. It makes us alive to what is hidden or elided in the image itself; in slowing down, listening/looking/moving at one, we are moved towards enchantment, and engage in a kind of digital hermeneutics that reveals more than what the lens may have captured.
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Adamo, David T. "Reading Psalm 90 in the African (Yoruba) perspective." Verbum et Ecclesia 41, no. 1 (September 22, 2020). http://dx.doi.org/10.4102/ve.v41i1.2029.
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Psalm 90 stands at a critical juncture in the overall scheme of the Psalter. It is also the first Psalm of the small collection which constitutes Book IV of the Psalter. Psalm 90 can be regarded as one of the magisterial Psalms. Psalm 90 is unique in four ways: (1) Psalm 90 is the first Psalm of Book IV with new words after the unresolved ending of Book III; (2) it is the only Psalm with a superscription dedicated to Moses; (3) Psalm 90 is the most popular and attested text of the Bible according to archaeological facts; (4) the chapter is the theological heart of the Psalter with its emphasis on God’s time and his reign. Unfortunately, however, many scholars have not paid much attention to how these Psalms are used as amulets, talismans, and medicine as attested by archaeological documents uncovered. The purpose of this article is to examine Psalm 90 in the African (Yoruba) context which has been supported by archaeological documents of Psalm 90 uncovered. Psalm 90 has been considered as a Psalm of protection, healing and success.Intradisciplinary and interdisciplinary implications: ‘Reading Psalm 90 in the African context’ interprets Psalm 90 in the light of African culture. It deals with biblical studies, exegesis, African traditional religion, and African cultural practices using historical-critical and African biblical hermeneutical methodologies. The Euro-American way is challenged, and African biblical hermeneutics methodology presents a legitimate historical-critical methodology.
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Resløkken, Åmund Norum. "Objects, traditions, and the hermeneutics of Viking heritage." Nordisk Museologi 34, no. 2 (January 8, 2023). http://dx.doi.org/10.5617/nm.10071.
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This article discusses the work that Vestfold and Telemark County in Norway has performed to consolidate its heritage actors and institutions under the umbrella of “Viking Age heritage” and the role digital tools have played in this effort. The article’s focus revolves around an analysis of an introductory digital installation at the Midgard Viking Centre at Borre in Horten municipality and how that installation communicates ideas about the Vikings and the Viking Age in terms of Viking heritage. The article argues that at the Borre site, Viking Age heritage is explained using interpretive registers assumed by the visitors, which in turn the visitors use to renegotiate the value of Vikings and the Viking Age through a hermeneutical process. This, in turn, frames the Viking and the Viking Age as heritage. The article further argues that this process hinges on registers of both material archaeological artifacts and immaterial “tradition,” two relations to the past that activate different registers of historical knowledge and that are sought to be conflated in the Viking Age effort.
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Teodorski, Marko. "The Return of the Suppressed and (Palaeo)Balkanology: Vojin Matić, Vladimir Dvorniković i Dragoslav Srejović." ISSUES IN ETHNOLOGY AND ANTHROPOLOGY 16, no. 3 (November 16, 2021). http://dx.doi.org/10.21301/eap.v16i3.10.
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Numerous researchers into the history and prehistory of the Balkans – Niko Županić, Vladimir Dvorniković, Veselin Čajkanović, Miloje Vasić, Milan Budimir, Miloš Đurić, Vojin Matić, Milutin Garašanin, Dragoslav Srejović – have considered this region as the area in which cultural, linguistic, or material forms never really die out, although they constantly change. In the writings of these authors, an invisible (sometimes historical) thread is established between the past and the present of the Balkans, along which the previously forgotten forms can always come back, and the long suppressed cultural forms can resurface. A distinctive trope is thus constructed, according to which the past of the Balkans is seen as a dark repository of cultural, religious, or psychological contents, emerging again at the times of social crisis – the trope of the return of the supressed. The author here argues that this trope is in its essence psychoanalytical: it belongs to a thought system, a hermeneutics originating in the 1930s, parallel to the (palaeo)balcanological research, among the abovementioned authors. Some authors speak in explicitly psychoanalytical terms, and the text focuses on the three of them: Vojin Matić, Vladimir Dvorniković and Dragoslav Srejović. Vojin Matić was active over a long period from the 1930s to 1990s, and his work establishes a chronological structure of the psychoanalytical influences in the Serbian humanities. His palaeopsychology gave an explicitly psychoanalytical turn to the (palaeo)balkanological thought, in the search for the continuity of the psychological mechanisms towards which a subject can always regress. Karakterologija Jugoslovena by Vladimir Dvorniković marked the (palaeo)balkanological research before the WWII. Conceiving it as an explicitly psychoanalytical study, Dvorniković developed a classical “psychoanalytical vertical” – bottom/down/dark/subconscious, opposed to surface/up/light/conscious, along which the supressed “autochthonous” cultural layers surface. The interest of Dragoslav Srejović for human “behind” the archaeological material naturally led him towards psychoanalysis (or was induced by it). The explicitly psychoanalytical phase of his work is notable (late 1950s and early 1960s), to become a constant tendency of his later theoretical approach. Srejović added to the vertical constructed by Dvorniković the opposition of archaeological/historical time. It is argued here that with all the authors mentioned the psychoanalytical trope of the return of the suppressed is indubitable: the past of the Balkans is described as its dark subconscious, not recognizing time, and therefore able to emerge again into the conscious, the light, the surface.
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Kiarszys, Grzegorz, Lidia Żuk, and Wiesław Małkowski. "Nieinwazyjna prospekcja średniowiecznego grodziska w Sądowlu. Problem integracji rezultatów teledetekcji archeologicznej oraz historycznych źródeł kartograficznych." Przegląd Archeologiczny 71 (November 14, 2023). http://dx.doi.org/10.23858/pa71.2023.3151.
Full textAbstract:
The main aim of this paper is to present the potential of an integrated archaeological survey. Currently established survey practice combines a range of methods such as aerial archaeology, airborne laser scanning and geophysics, and analysis of historical maps. It is commonly assumed that the application of more methods will help to obtain more information about the registered archaeological site. However, a cumulation of collected data does not equate with a better understanding of the analyzed structures. Archaeologists often face fragmentary or even contradictory evidence provided by those methods. Integration of data requires a more flexible approach, a thorough questioning of collected data, meaningful comparison of different results, their re-interpretation and the formulation of new questions according to the mechanism of the hermeneutic circle. We illustrate these issues using the case study of an integrated survey at a medieval stronghold in Sądowel. In particular, we focused on various degrees of success with which different non-invasive methods were applied and changing interpretations of recorded structures.
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Scheffler, Eben. "Jericho: From archaeology challenging the canon to searching for the meaning(s) of myth(s)." HTS Teologiese Studies / Theological Studies 69, no. 1 (January 14, 2013). http://dx.doi.org/10.4102/hts.v69i1.1918.
Full textAbstract:
Joshua 6 functions as a test case for the idea of Biblical Archaeology par excellence. In this article it will be probed (by referring amongst others to the work of Garstang and Kenyon) to what extent the archaeological excavations at Jericho have been influenced by a literal reading of Joshua 6 (e.g. Garstang) and to what extend the excavations (by Kenyon) had compelled exegetes to read the text of Joshua 6 historical critically. In the consideration of a wide range of possible approaches to Joshua 6, some recent conservative opinions in which there is a continued search to harmonise the archaeological and textual information in order to secure a ‘historical’ reading of the text, will also be noted. Arguing not for the abolition, but rather for a broader interpretation of the concept ‘canon’, some hermeneutical remarks will be made regarding Joshua 6 as a ‘cultic myth’, in view of its positive communication.
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Berglund, Carl Johan, Ulf Bergström, Finn Damgaard, Göran Eidevall, Torleif Elgvin, LarsOlov Eriksson, Josef Forsling, et al. "Book Reviews." Svensk Exegetisk Årsbok 78, no. 1 (August 6, 2023). http://dx.doi.org/10.58546/se.v78i1.15511.
Full textAbstract:
The following books are reviewed:
Klaus-Peter Adam, Friedrich Avemarie och Nili Wazana (red.), Law and Narrative in the Bible and in Neighbouring Ancient Cultures (Josef Forsling)
Stephen P. Ahearne-Kroll, Paul A. Holloway och James A. Kelhoffer (red.), Women and Gender in Ancient Religions: Interdisciplinary Approaches (Hanna Stenström)
Dale C. Allison, Volker Leppin, Choon-Leong Seow, Hermann Spieckermann, Barry Dov Walfish och Eric Ziolkowski (red.), Encyclopedia of the Bible and Its Reception, v. 3 (Göran Eidevall)
Dale C. Allison, Volker Leppin, Choon-Leong Seow, Hermann Spieckermann, Barry Dov Walfish och Eric Ziolkowski (red.), Encyclopedia of the Bible and Its Reception, v. 5 (Mikael Larsson)
Joseph L. Angel, Otherworldly and Eschatological Priesthood in the Dead Sea Scrolls (Torleif Elgvin)
Eve-Marie Becker och Anders Runesson (red.), Mark and Matthew I: Comparative Readings: Understanding the Earliest Gospels in their First-century Settings (Tobias Hägerland)
Bob Becking, Ezra, Nehemiah, and the Construction of Early Jewish Identity (Lena-Sofia Tiemeyer)
April D. DeConick, Holy Misogyny: Why the Sex and Gender Conflicts in the Early Church Still Matter (Hanna Stenström)
Daniel R. Driver, Brevard Childs, Biblical Theologian: For the Church’ s One Bible (LarsOlov Eriksson)
Göran Eidevall och Blaženka Scheuer (red.), Enigmas and Images: Studies in Honor of Tryggve N. D. Mettinger (Stig Norin)
Weston W. Fields, The Dead Sea Scrolls: A Full History (Cecilia Wassén)
Miriam Goldstein, Karaite Exegesis in Medieval Jerusalem: The Judeo-Arabic Pentateuch Commentary of Yūsuf ibn Nūḥ and Abū al-Faraj Hārūn (Lena- Sofia Tiemeyer)
Leif Hongisto, Experiencing the Apocalypse at the Limits of Alterity (Hanna Stenström)
Jan Joosten, The Verbal System of Biblical Hebrew: A New Synthesis Elaborated on the Basis of Classical Prose (Ulf Bergström)
Christos Karakolis, Karl-Wilhelm Niebuhr och Sviatoslav Rogalsky (red.), Gospel Images of Jesus Christ in Church Tradition and in Biblical Scholarship (Mikael Sundkvist)
Thomas Kazen, Issues of Impurity in Early Judaism (Cecilia Wassén)
Chris Keith, Jesus’ Literacy: Scribal Culture and the Teacher from Galilee (Tobias Ålöw)
Anthony Le Donne, The Historiographical Jesus: Memory, Typology, and the Son of David (Jennifer Nyström)
Kenneth Liljeström (red.), The Early Reception of Paul (Martin Wessbrandt)
Aren M. Maeir, Jodi Magness and Lawrence H. Schiffman (ed.), ‘Go Out and Study the Land’ (Judges 18:2): Archaeological, Historical and Textual Studies in Honor of Hanan Eshel (Torleif Elgvin)
David L. Mathewson, Verbal Aspect in the Book of Revelation: The Function of Greek Verb Tenses in John’s Apocalypse (Jan H. Nylund)
Robert K. McIver, Memory, Jesus, and the Synoptic Gospels (Jennifer Nyström)
Sun Myung Lyu, Righteousness in the Book of Proverbs (Bo Johnson)
Stefan Nordenson, Genom honom skapades allt: En exegetisk studie om Kristi preexistens och medlarfunktion i Nya testamentet (Hanna Stenström)
Stefan Nordgaard Svendsen, Allegory Transformed: The Appropriation of Philonic Hermeneutics in the Letter to the Hebrews (Johannes Imberg)
Donna Lee Petter, The Book of Ezekiel and Mesopotamian City Laments (Lena-Sofia Tiemeyer)
Stanley E. Porter, Jeffrey T. Reed och Matthew Brook O’Donnell, Fundamentals of New Testament Greek (Jan H. Nylund)
Stanley E. Porter och Jeffrey T. Reed, Fundamentals of New Testament Greek: Workbook (Jan H. Nylund)
Karl Olav Sandnes, The Gospel ‘According to Homer and Virgil’: Cento and Canon (Maria Sturesson)
Tanja Schultheiss, Das Petrusbild im Johannesevangelium (Finn Damgaard)
William A. Tooman, Gog of Magog: Reuse of Scripture and Compositional Technique in Ezekiel 38–39 (Lena-Sofia Tiemeyer)
Paul Trebilco, Self-designations and Group Identity in the New Testament (Rikard Roitto)
Caroline Vander Stichele och Hugh Pyper (red.), Text, Image, and Otherness in Children’s Bibles: What Is in the Picture? (Mikael Larsson)
Patricia Walters, The Assumed Authorial Unity of Luke and Acts: A Reassessment of the Evidence (Carl Johan Berglund)
Amanda Witmer, Jesus, the Galilean Exorcist: His Exorcisms in Social and Political Context (Jennifer Nyström)
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Turcanu, Senica. "Noi descoperiri în vechi colecții: un vas antropomorf de tip „dublu Janus” descoperit la Trușești / New discoveries in old collections: A “Double Janus” anthropomorphic vessel discovered in Trușești." Analele Banatului XIX 2021, January 1, 2022. http://dx.doi.org/10.55201/mjke8709.
Full textAbstract:
The main purpose of our study is to (re) introduce into the scholarly circuit – with all the necessary details – an anthropomorphic vessel of a particular type discovered in Trușești-Țuguieta (Botoșani County) more than six decades ago (pl. 1-2). Its correct typological description and classification brings a new perspective on the symbolism embedded in these vessels, as an important category of sacred objects, which have a hermeneutic potential still not completely unveiled.Published in the site monograph as a vessel with a “lobed body” , the container is an anthropomorphic vessel regarded up to the present as one of a kind within the archaeological discoveries in the Cucuteni-Trypillia area. Viewed from any of its four sides, the vessel depicts the front of a female anthropomorphic figure. Specifically, it depicts the abdominal area and hips of four female figures positioned back-to-back. The female shapes are rendered in a typical representation for the Cucuteni anthropomorphic vessels, with emphasis on the abdomen and groin area, on the wide-shaped hips merges with the rest of the vessel. Referring to the typological classification made previously by us for some of the anthropomorphic vessels with a quasi-symmetrical profile, regarded as double-sided vessels of “janiform type” (pl. 3/3-4; 4), one can assert that this four-sided container is of “double Janus” type, being characterized by a feature that has been defined as an “image multiplication”.The presentation of the “double Janus”-type vessel of Trușești also gives us an opportunity to review the known archaeological data regarding the finding contexts of anthropomorphic vessels, of Cucuteni or from the contemporary and neighboring cultural areas. Their analysis allowed us to notice certain patterns of usage and abandonment of these containers, as well as the high frequency of certain associations with other types of rare artifacts, many indicated in archaeological studies as “cult pieces”. The synthesized data support the role of such anthropomorphic vessels as paraphernalia, artifacts that were used in ritual scenographies with a precisely defined role (which today can only be guessed), which is also polysemantic, being a special channel of nonverbal communication.
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Scheffler, Eben H. "Reflecting on archaeology and the understanding of Song of Songs." HTS Teologiese Studies / Theological Studies 78, no. 1 (March 16, 2022). http://dx.doi.org/10.4102/hts.v78i1.6934.
Full textAbstract:
The question of archaeology corroborating any ‘historical information’ is excluded from the outset by the poetic genre of Song of Songs. This contribution therefore focusses on archaeology’s more modest purpose as far as its relationship with texts is concerned, namely whether it can facilitate the understanding of the text by investigating the material culture that features in Song of Songs. Archaeology is therefore understood in terms of its more extended definition, including artefacts, (cultural) objects functioning as metaphors, and historical geography. Attention amongst others will be paid to cities mentioned (Heshbon, Jerusalem, Tirzah), the (not founded) David’s Tower, Pharaoh’s palanquin, fauna and flora, as well as pottery.Contribution: Although archaeology cannot inform everything in the text, the continuous archaeological endeavour has the hermeneutical function to transpose the reader into the ancient life (love) world (pun intended), preventing him or her of anachronistic projection of the present-day readers own world into the text, but also appreciating the (possible) common human condition which the present-day reader shares with the world of the text.