Cheryl Claassen – författare

Cheryl Claassen offers an authoritative, readable and clear guide to the study of shells, which is addressed to students and professional archaeologists and palaeontologists. She considers the history of archaeological interest in shells, the biology of freshwater and marine molluscs, and critically discusses current techniques, methods, and research problems. Drawing on examples worldwide, and covering prehistoric and historic periods, among the topics covered are: is shell deposit natural or cultural? How long do shells last? What can shells tell us about the environmental characteristics and ancient habitats or about the people who collected them? What symbolic roles have shells served in human societies? This is a well balanced account, and all aspects of the subject are clearly represented.

Gain first-hand knowledge of how today's lesbians aged 60 and over survived the 20th century! I didn’t know we were lesbians. We lived together 13 years!Whistling Women is a unique, candid collection of the life experiences of 44 lesbians between 62 and 82 years of age. This book explores new ground with interviews about their memories, feelings, and thoughts on a diversity of perspectivesfrom growing up during the Depression and World War II, to retirement and old age at the height of the gay liberation movement. This unprecedented resource captures a first-person view of lesbian history and documents the struggles and achievements of the women who lived it. All my schooling was women-orientedso I was able to see what women and girls could give to each other.In Whistling Women, these older women share their views on:childhood and young adulthoodfamily, social factors, religion, schooling marriagehusbands, children, divorce lesbian relationshipscoming out/closet relationships, role playing, butch and fem practices conventional politicsparty affiliation, activities, concerns, degree of feminism work and moneyfinancial arrangements, home ownership, investment properties life after 60retirement, health, activities, communities and much more! I dated. I went along. I did it because basically it was the thing to do. But I had crushes on girls.Whistling Women offers you unprecedented statistics on these women and comparisons with statistics gathered in other analyses on lesbian and heterosexual women. This research includes studies of:socioeconomic class in childhood, mid-life, and at retirement level of education of participants number and duration of long-term relationshipsboth heterosexual marriages and lesbian lover relationships age of first lesbian relationship retirement statisticsyear retired, age at retirement economic resources after retirement (compared to general US population)If we had these things in the 1950s [gay bookstores and publications], how different life would be for a lot of people. But we had to pave the way.This book is significant for sociologists, gay and lesbian researchers, and gerontologists, as well as anyone interested in women’s history. It also presents recollections of lesbian/mixed barssome famousstarting in the 1930s, memories of the notorious Greenwich Village, the early development of lesbian social groups, and lesbian friendships with gay men. Whistling Girls identifies many of the organizations that cater specifically to older lesbians, such as OLOC (Old Lesbians Organizing for Change) and SOL (Slightly Older Lesbians).

Gain first-hand knowledge of how today's lesbians aged 60 and over survived the 20th century! I didn’t know we were lesbians. We lived together 13 years!Whistling Women is a unique, candid collection of the life experiences of 44 lesbians between 62 and 82 years of age. This book explores new ground with interviews about their memories, feelings, and thoughts on a diversity of perspectivesfrom growing up during the Depression and World War II, to retirement and old age at the height of the gay liberation movement. This unprecedented resource captures a first-person view of lesbian history and documents the struggles and achievements of the women who lived it. All my schooling was women-orientedso I was able to see what women and girls could give to each other.In Whistling Women, these older women share their views on:childhood and young adulthoodfamily, social factors, religion, schooling marriagehusbands, children, divorce lesbian relationshipscoming out/closet relationships, role playing, butch and fem practices conventional politicsparty affiliation, activities, concerns, degree of feminism work and moneyfinancial arrangements, home ownership, investment properties life after 60retirement, health, activities, communities and much more! I dated. I went along. I did it because basically it was the thing to do. But I had crushes on girls.Whistling Women offers you unprecedented statistics on these women and comparisons with statistics gathered in other analyses on lesbian and heterosexual women. This research includes studies of:socioeconomic class in childhood, mid-life, and at retirement level of education of participants number and duration of long-term relationshipsboth heterosexual marriages and lesbian lover relationships age of first lesbian relationship retirement statisticsyear retired, age at retirement economic resources after retirement (compared to general US population)If we had these things in the 1950s [gay bookstores and publications], how different life would be for a lot of people. But we had to pave the way.This book is significant for sociologists, gay and lesbian researchers, and gerontologists, as well as anyone interested in women’s history. It also presents recollections of lesbian/mixed barssome famousstarting in the 1930s, memories of the notorious Greenwich Village, the early development of lesbian social groups, and lesbian friendships with gay men. Whistling Girls identifies many of the organizations that cater specifically to older lesbians, such as OLOC (Old Lesbians Organizing for Change) and SOL (Slightly Older Lesbians).

Women in Archaeology documents and discusses attempts to exclude women from the discipline of archaeology and the resulting androcentrism of archaeological knowledge.

During the 1960s, in such works as Man the Hunter, scholars constructed a model of cultural evolution in which men were characterized as "cooperative hunters of big game." Women fit neatly into this model, such books as Woman the Gatherer explained, as gatherers of plant food. In spite of evidence of hunting by women, this model-which incorporated the unexamined assumption that women in prehistory were "immobilized" by pregnancy, lactation, and child care and therefore needed to be left at a home base-came to dominate archaeological interpretation of the economic roles of men and women. Women in Prehistory challenges this model and undertakes an examination of the archaeological record informed by insights into the cultural construction of gender that have emerged from scholarship in history, anthropology, biology, and related disciplines. Along with analysis of burial assemblages and of representations of gendered individuals, contributors study bone chemistry, assessment of skeletal pathologies, micro- and macro-scale distributional evidence, as well as analogical arguments from ethnoarchaeology and ethnohistory to discuss pottery, shell matrix sites, skeletal material, the domestic setting, and spinning.

A comprehensive and essential field reference, Beliefs and Rituals in Archaic Eastern North America reveals the spiritual landscape in the American Archaic periodBeliefs and Rituals in Archaic Eastern North America describes, illustrates, and offers nondogmatic interpretations of rituals and beliefs in Archaic America. In compiling a wealth of detailed entries, author Cheryl Claassen has created both an exhaustive reference as well as an opening into new archaeological taxonomies, connections, and understandings of Native American culture.  The material is presented in an introductory essay about Archaic rituals followed by two sections of entries that incorporate reports and articles discussing archaeological sites; studies of relevant practices of ritual and belief; data related to geologic features, artifact attributes, and burial settings; ethnographies; and pilgrimages to specific sites. Claassen’s work focuses on the American Archaic period (marked by the end of the Ice Age approximately 11,000 years ago) and a geographic area bounded by the edge of the Great Plains, Newfoundland, and southern Florida. This period and region share specific beliefs and practices such as human sacrifice, dirt mound burial, and oyster shell middens.  This interpretive guide serves as a platform for new interpretations and theories on this period. For example, Claassen connects rituals to topographic features and posits the Pleistocene-Holocene transition as a major stimulus to Archaic beliefs. She also expands the interpretation of existing data previously understood in economic or environmental terms to include how this same data may also reveal spiritual and symbolic practices. Similarly, Claassen interprets Archaic culture in terms of human agency and social constraint, bringing ritual acts into focus as drivers of social transformation and ethnogenesis.  Richly annotated and cross-referenced for ease of use, Beliefs and Rituals in Archaic Eastern North America will benefit scholars and students of archaeology and Native American culture. Claassen’s overview of the archaeological record should encourage the development of original archaeological and historical connections and patterns. Such an approach, Claassen suggests, may reveal patterns of influence extending from early eastern Americans to the Aztec and Maya.

A comprehensive and essential field reference, Beliefs and Rituals in Archaic Eastern North America reveals the spiritual landscape in the American Archaic period Beliefs and Rituals in Archaic Eastern North America describes, illustrates, and offers nondogmatic interpretations of rituals and beliefs in Archaic America. In compiling a wealth of detailed entries, author Cheryl Claassen has created both an exhaustive reference as well as an opening into new archaeological taxonomies, connections, and understandings of Native American culture.   The material is presented in an introductory essay about Archaic rituals followed by two sections of entries that incorporate reports and articles discussing archaeological sites; studies of relevant practices of ritual and belief; data related to geologic features, artifact attributes, and burial settings; ethnographies; and pilgrimages to specific sites. Claassen’s work focuses on the American Archaic period (marked by the end of the Ice Age approximately 11,000 years ago) and a geographic area bounded by the edge of the Great Plains, Newfoundland, and southern Florida. This period and region share specific beliefs and practices such as human sacrifice, dirt mound burial, and oyster shell middens.   This interpretive guide serves as a platform for new interpretations and theories on this period. For example, Claassen connects rituals to topographic features and posits the Pleistocene-Holocene transition as a major stimulus to Archaic beliefs. She also expands the interpretation of existing data previously understood in economic or environmental terms to include how this same data may also reveal spiritual and symbolic practices. Similarly, Claassen interprets Archaic culture in terms of human agency and social constraint, bringing ritual acts into focus as drivers of social transformation and ethnogenesis.   Richly annotated and cross-referenced for ease of use, Beliefs and Rituals in Archaic Eastern North America will benefit scholars and students of archaeology and Native American culture. Claassen’s overview of the archaeological record should encourage the development of original archaeological and historical connections and patterns. Such an approach, Claassen suggests, may reveal patterns of influence extending from early eastern Americans to the Aztec and Maya.

Religion in Sixteenth-Century Mexico explores the development of religion as transferred from Spain to Tenochtitlan. The religious world of both Aztecs and Spanish Catholics at time of encounter was organized through large and small scale community, family, and personal devotions. Devotion expressed through cults was the single most salient aspect in the transfer of Catholicism to New World people. This book highlights the role that ideas such as afterlife, apocalypticism, iconoclasm, Marianism, resistance, and saints played in the emergence of Mexican Catholicism in the sixteenth century. The larger Atlantic world context, as seen in the regions of Iberia, Anahuac, and ''New Spain'', or central Mexico from Zacatecas to Oaxaca, is explored in detail. Beginning with an extensive historical essay to contextualize the pre-contact period, the bulk of this volume contains 118 separate keywords each with three comparative essays examining Aztec and Catholic religious practices before and after contact.

Religion in Sixteenth-Century Mexico explores the development of religion as transferred from Spain to Tenochtitlan. The religious world of both Aztecs and Spanish Catholics at time of encounter was organized through large and small scale community, family, and personal devotions. Devotion expressed through cults was the single most salient aspect in the transfer of Catholicism to New World people. This book highlights the role that ideas such as afterlife, apocalypticism, iconoclasm, Marianism, resistance, and saints played in the emergence of Mexican Catholicism in the sixteenth century. The larger Atlantic world context, as seen in the regions of Iberia, Anahuac, and ''New Spain'', or central Mexico from Zacatecas to Oaxaca, is explored in detail. Beginning with an extensive historical essay to contextualize the pre-contact period, the bulk of this volume contains 118 separate keywords each with three comparative essays examining Aztec and Catholic religious practices before and after contact.

Gain first-hand knowledge of how today''s lesbians aged 60 and over survived the 20th century! I didn’t know we were lesbians. We lived together 13 years! Whistling Women is a unique, candid collection of the life experiences of 44 lesbians between 62 and 82 years of age. This book explores new ground with interviews about their memories, feelings, and thoughts on a diversity of perspectivesfrom growing up during the Depression and World War II, to retirement and old age at the height of the gay liberation movement. This unprecedented resource captures a first-person view of lesbian history and documents the struggles and achievements of the women who lived it. All my schooling was women-orientedso I was able to see what women and girls could give to each other. In Whistling Women, these older women share their views on:

childhood and young adulthoodfamily, social factors, religion, schooling marriagehusbands, children, divorce lesbian relationshipscoming out/closet relationships, role playing, butch and fem practices conventional politicsparty affiliation, activities, concerns, degree of feminism work and moneyfinancial arrangements, home ownership, investment properties life after 60retirement, health, activities, communities and much more!

I dated. I went along. I did it because basically it was the thing to do. But I had crushes on girls. Whistling Women offers you unprecedented statistics on these women and comparisons with statistics gathered in other analyses on lesbian and heterosexual women. This research includes studies of:

socioeconomic class in childhood, mid-life, and at retirement level of education of participants number and duration of long-term relationshipsboth heterosexual marriages and lesbian lover relationships age of first lesbian relationship retirement statisticsyear retired, age at retirement economic resources after retirement (compared to general US population)

If we had these things in the 1950s [gay bookstores and publications], how different life would be for a lot of people. But we had to pave the way. This book is significant for sociologists, gay and lesbian researchers, and gerontologists, as well as anyone interested in women’s history. It also presents recollections of lesbian/mixed barssome famousstarting in the 1930s, memories of the notorious Greenwich Village, the early development of lesbian social groups, and lesbian friendships with gay men. Whistling Girls identifies many of the organizations that cater specifically to older lesbians, such as OLOC (Old Lesbians Organizing for Change) and SOL (Slightly Older Lesbians).

Gain first-hand knowledge of how today''s lesbians aged 60 and over survived the 20th century! I didn’t know we were lesbians. We lived together 13 years! Whistling Women is a unique, candid collection of the life experiences of 44 lesbians between 62 and 82 years of age. This book explores new ground with interviews about their memories, feelings, and thoughts on a diversity of perspectivesfrom growing up during the Depression and World War II, to retirement and old age at the height of the gay liberation movement. This unprecedented resource captures a first-person view of lesbian history and documents the struggles and achievements of the women who lived it. All my schooling was women-orientedso I was able to see what women and girls could give to each other. In Whistling Women, these older women share their views on:

childhood and young adulthoodfamily, social factors, religion, schooling marriagehusbands, children, divorce lesbian relationshipscoming out/closet relationships, role playing, butch and fem practices conventional politicsparty affiliation, activities, concerns, degree of feminism work and moneyfinancial arrangements, home ownership, investment properties life after 60retirement, health, activities, communities and much more!

I dated. I went along. I did it because basically it was the thing to do. But I had crushes on girls. Whistling Women offers you unprecedented statistics on these women and comparisons with statistics gathered in other analyses on lesbian and heterosexual women. This research includes studies of:

socioeconomic class in childhood, mid-life, and at retirement level of education of participants number and duration of long-term relationshipsboth heterosexual marriages and lesbian lover relationships age of first lesbian relationship retirement statisticsyear retired, age at retirement economic resources after retirement (compared to general US population)

If we had these things in the 1950s [gay bookstores and publications], how different life would be for a lot of people. But we had to pave the way. This book is significant for sociologists, gay and lesbian researchers, and gerontologists, as well as anyone interested in women’s history. It also presents recollections of lesbian/mixed barssome famousstarting in the 1930s, memories of the notorious Greenwich Village, the early development of lesbian social groups, and lesbian friendships with gay men. Whistling Girls identifies many of the organizations that cater specifically to older lesbians, such as OLOC (Old Lesbians Organizing for Change) and SOL (Slightly Older Lesbians).

Religion in Sixteenth-Century Mexico explores the development of religion as transferred from Spain to Tenochtitlan. The religious world of both Aztecs and Spanish Catholics at time of encounter was organized through large and small scale community, family, and personal devotions. Devotion expressed through cults was the single most salient aspect in the transfer of Catholicism to New World people. This book highlights the role that ideas such as afterlife, apocalypticism, iconoclasm, Marianism, resistance, and saints played in the emergence of Mexican Catholicism in the sixteenth century. The larger Atlantic world context, as seen in the regions of Iberia, Anahuac, and 'New Spain', or central Mexico from Zacatecas to Oaxaca, is explored in detail. Beginning with an extensive historical essay to contextualize the pre-contact period, the bulk of this volume contains 118 separate keywords each with three comparative essays examining Aztec and Catholic religious practices before and after contact.

In this provocative work, Cheryl Claassen challenges long-standing notions n this provocative work, Cheryl Claassen challenges long-standing notions Iabout hunter-gatherer life in the southern Ohio Valley as it unfolded some Iabout hunter-gatherer life in the southern Ohio Valley as it unfolded some I8,000 to 3,500 years ago. Focusing on freshwater shell mounds scattered 8,000 to 3,500 years ago. Focusing on freshwater shell mounds scattered along the Tennessee, Ohio, Green, and Harpeth rivers, Claassen draws on the latest archaeological research to offer penetrating new insights into the sacred world of Archaic peoples. Some of the most striking ideas are that there were no villages in the southern Ohio Valley during the Archaic period, that all of the trading and killing were for ritual purposes, and that body positioning in graves reflects cause of death primarily. Mid-twentieth-century assessments of the shell mounds saw them as the products of culturally simple societies that cared little about their dead and were concerned only with food. More recent interpretations, while attributing greater complexity to these peoples, have viewed the sites as mere villages and stressed such factors as population growth and climate change in analyzing the way these societies and their practices evolved. Claassen, however, makes a persuasive case that the sites were actually the settings for sacred rituals of burial and renewal and that their large shell accumulations are evidence of feasts associated with those ceremonies. She argues that the physical evidence—including the location of the sites, the largely undisturbed nature of the deposits, the high incidence of dog burials, the number of tools per body found at the sites, and the indications of human sacrifice and violent death—not only supports this view but reveals how ritual practices developed over time. The seemingly sudden demise of shellfish consumption, Claassen contends, was not due to overharvesting and environmental change; it ended, rather, because the sacred rituals changed. Feasting with Shellfish in the Southern Ohio Valley is a work bound to stir controversy and debate among scholars of the Archaic period. Just as surely, it will encourage a new appreciation for the spiritual life of ancient peoples—how they thought about the cosmos and the mysterious forces that surrounded them.

In the long history of documenting the material culture of the archaeological record, meaning and actions of makers and users of these items is often overlooked. The authors in this book focus on rituals exploring the natural and made landscape stages, the ritual directors, including their progression from shaman to priesthood, and meaning of the rites. They also provide comments on the end or failure of rites and cults from Paleoindian into post-DeSoto years.  Chapters examine the archaeological records of Cahokia, the lower Ohio Valley, Aztalan Wisconsin, Vermont, Florida, and Georgia, and others scan the Eastern US, investigating tobacco/datura, colour symbolism, deer symbolism, mound stratigraphy, flintknapping, stone caching, cults and their organisation, and red ochre. These authors collectively query the beliefs that can be gleaned from mortuary practices and their variation, from mound construction, from imagery, from the choice of landscape setting. While some rituals were short-lived, others can be shown to span millennia as the ritual specialists modified their interpretations and introduced innovations.