By Muiris O’Sullivan (auth.), Kathryn Rountree, Christine Morris, Alan A. D. Peatfield (eds.)
Archaeology of Spiritualties provides a clean exploration of the interface among archaeology and religion/spirituality. Archaeological ways to the examine of faith have ordinarily and infrequently unconsciously, drawn on western paradigms, specifically Judaeo-Christian (mono) theistic frameworks and educational rationalisations. Archaeologists have hardly mirrored on how those methods have framed and restricted their offerings of methodologies, examine questions, hypotheses, definitions, interpretations and analyses and feature overlooked a big size of faith: the human event of the numinous - the ability, presence or adventure of the supernatural.
Within the religions of a number of the world’s peoples, sacred reviews – really in terms of sacred landscapes and beings hooked up with these landscapes – are usually given larger emphasis, whereas doctrine and ideology are particularly less significant. Archaeology of Spiritualities asks how such reviews can be discerned within the archaeological list; how can we realize and examine ‘other’ kinds of non secular or religious adventure within the is still of the past?.
The quantity opens up an area to discover seriously and reflexively the come upon among archaeology and numerous cultural expressions of spirituality. It showcases experiential and experimental methodologies during this quarter of the self-discipline, an unconventional method in the archaeology of faith. therefore Archaeology of Spiritualities offers a different, well timed and leading edge contribution, person who can also be not easy and stimulating. it's a nice source to archaeologists, historians, spiritual students and others drawn to cultural and spiritual heritage.
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The Journal of the Royal Society of Antiquaries of Ireland, 113, 75–105. O’Connor, B. (2007). Carving identity: The social context of Neolithic rock art and megalithic art. In D. A. Barrowclough & C. ), Cult in context: Reconsidering ritual in archaeology (pp. 183–190). Oxford, UK: Oxbow. O’Sullivan, M. (1997). On the meaning of megalithic art. Brigantium, 10, 23–35. O’Sullivan, M. (2005). Duma na nGiall (The Mound of the Hostages, Tara). Dublin, Ireland: UCD School of Archaeology and Wordwell.
10 cm) before the natural red gravel filled deposits are reached at a depth of 40–50 cm from the surface. The mound was radiocarbon dated to Cal ad 1010–1170 (970 ± 40 bp) (YK10-3-N-10-L2, Beta-274104). This concurs with the four thermoluminescence and one other C14 dates obtained from elsewhere in Yikpabongo that range between the sixth and early fourteenth centuries ad (Kankpeyeng et al. 2011). 2 Fragmentary Ancestors? Medicine, Bodies, and Personhood in a Koma Mound... 29 The Figurines Frequency and Types A total of 251 figurine and figurine fragments were recovered from mound YK10-3/ YK11.
And who was the visitor? It is possible that entry to the tombs was on the agenda in everyone’s life but, since the ease of access that makes Newgrange such a popular visitor attraction is exceptional, it is likely that direct access to the interior of a Passage Tomb was restricted to a select few. Ceremonial Practices As with earlier megalithic tombs in Ireland, human bone was deposited in considerable quantities at Passage Tombs, sometimes representing very large numbers of people (O’Sullivan 2005:122–123).