Archaeology of Religion – serie

This study provides a concrete example of how foraging societies enculturate and transform the natural environment and, through the use of material objects, create sacred spaces and sites. Using ethnographic and ethnohistorical information about the Khanty of Siberia, Jordan shows the shortcomings of both interpretive and materialist anthropological theorizing about hunters and gatherers. He focuses on the rich and complex relationship between the symbolism of the Khanty, their material culture, and the bringing of meaning to physical places. His examination looks at the topic in both historical and contemporary contexts, and in scales from the core-periphery model of Russian colonialism to the portrait of a single yurt community. Jordan's work will be of importance to those studying cultural anthropology, archaeology, and comparative religion.

How do archaeologists explore the various dimensions of religion? Lars Fogelin uses archaeological work at Thotlakonda in Southern India as his lens in a broader examination of Buddhist monastic life. He discovers the tension between the desired isolation of the monastery and the mutual engagement with neighbors in the Early Historic Period. He also sketches how religious architectural design and use of landscape helped to shaped these relationships. Drawing on historical accounts, religious documents, and inscriptions, as well as results of his systematic archaeological survey, Fogelin is able to shed new light on the ritual and material workings of Early Buddhism in this region, and shows how archaeology can contribute to our understanding of religious practice.

Religion mattered to the prehistoric Southwestern people, just as it matters to their descendents today. Examining the role of religion can help to explain architecture, pottery, agriculture, even commerce. But archaeologists have only recently developed the theoretical and methodological tools with which to study this topic. Religion in the Prehispanic Southwest marks the first book-length study of prehistoric religion in the region. Drawing on a rich array of empirical approaches, the contributors show the importance of understanding beliefs and ritual for a range of time periods and southwestern societies. For professional and avocational archaeologists, for religion scholars and students, Religion in the Prehispanic Southwest represents an important contribution.

Religion mattered to the prehistoric Southwestern people, just as it matters to their descendents today. Examining the role of religion can help to explain architecture, pottery, agriculture, even commerce. But archaeologists have only recently developed the theoretical and methodological tools with which to study this topic. Religion in the Prehispanic Southwest marks the first book-length study of prehistoric religion in the region. Drawing on a rich array of empirical approaches, the contributors show the importance of understanding beliefs and ritual for a range of time periods and southwestern societies. For professional and avocational archaeologists, for religion scholars and students, Religion in the Prehispanic Southwest represents an important contribution.

Ancestors and Elites examines prehispanic ritual behaviors characteristic of the Casas Grandes region of Chihuahua, Mexico. Gordon Rakita analyzes the archaeological data from the site with respect to broader anthropological theories regarding both religious practices and the rise of complex societies. This confluence of empirical fact and general theory allows Rakita to explore in detail the complex, reciprocal relationship between ritual practices and developing social complexity at Paquimé, one of the best-documented archaeological sites in the region.

Pearson brings a cogent, well-argued case for the understanding of much prehistoric art as shamanistic practice. Using the theoretical premises of cognitive archaeology and a careful examination of rock art worldwide, Pearson is able to dismiss other theories of why ancient peoples produced art_totemism, art-for-art's sake, structuralism, hunting magic. Then examining both ethnographic and neuropsychological evidence, he makes a strong case for the use of shamanistic ritual and hallucinogenic substances as the genesis of much prehistoric art. Bolstered with examples from contemporary cultures and archaeological sites around the world, Pearson's thesis should be of interest not only to archaeologists, but art historians, psychologists, cultural anthropologist, and the general public.

Pearson brings a cogent, well-argued case for the understanding of much prehistoric art as shamanistic practice. Using the theoretical premises of cognitive archaeology and a careful examination of rock art worldwide, Pearson is able to dismiss other theories of why ancient peoples produced art_totemism, art-for-art's sake, structuralism, hunting magic. Then examining both ethnographic and neuropsychological evidence, he makes a strong case for the use of shamanistic ritual and hallucinogenic substances as the genesis of much prehistoric art. Bolstered with examples from contemporary cultures and archaeological sites around the world, Pearson's thesis should be of interest not only to archaeologists, but art historians, psychologists, cultural anthropologist, and the general public.

J. David Lewis-Williams is world renowned for his work on the rock art of Southern Africa. In this volume, Lewis-Williams describes the key steps in his evolving journey to understand these images painted on stone. He describes the development of technical methods of interpreting rock paintings of the 1970s, shows how a growing understanding of San mythology, cosmology, and ethnography helped decode the complex paintings, and traces the development of neuropsychological models for understanding the relationship between belief systems and rock art. The author then applies his theories to the famous rock paintings of prehistoric Western Europe in an attempt to develop a comprehensive theory of rock art. For students of rock art, archaeology, ethnography, comparative religion, and art history, Lewis-Williams' book will be a provocative read and an important reference.