2. Writing the Body in Archaeology

Meskell, Lynn; Rautman, Alison E.

doi:10.9783/9781512806830-004

Cited by 49 publications

(18 citation statements)

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“…Archaeologists through their writings of the past decade dealing with accounts of the body experience and embodiment have been active participants in this dialogue, often adopting contrasting positions (J. Thomas, 1991Thomas, ,1993Yates, 1993;Tilley, 1994Tilley, , 1999Conkey et al, 1997;Rautnam, 2000;Meskell, 2000;Hamilakis et al, 2002;Sweeney and Hodder, 2002).…”

Section: Discussionmentioning

confidence: 99%

Embodying a Site

Royo

2005

Journal of Material Culture

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The article re-engages with the 9th century CE temple complex of Prambanan, in Central Java, as a performance locus, discussing the different phases of a bodily interaction with the site from the reconstitution of its dance units, retrievable from the dance reliefs of the main temple, to an exploration of the temple-dance-site connection. The author proposes that archaeology can be conceived and experienced as an embodied and performative practice: the Prambanan site has been incorporated in the archaeological process of dance movement reconstitution and its re-embodiment. This in turn has enabled a choreography of the site through an exploration of the architecture/dance relationship, mutually inscribed as a corporeality.Il va falloir de la méme manière réveiller l'expérience du monde tel qu'il nous apparait en tant nous sommes au monde par notre corps, en tant que nous percevons le monde avec notre corps.Maurice Merleau-Ponty, Phénoménologie de la Perception

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Section: Discussionmentioning

confidence: 99%

Embodying a Site

Royo

2005

Journal of Material Culture

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“…This is surprising, following a surge in interest in the lived body, and critique of power-based perspectives grounded in works of Foucault that eclipse human agency and individuality (e.g. Meskell 1996Meskell , 2000. Rosaldo (1993, pp.12-13) has criticized William Douglas's (1969) ethnography of funerary ritual in a rural Basque community for its failure to consider the emotional aspects of death and bereavement.…”

Section: Introductionmentioning

confidence: 93%

Religion, Violence, and Emotion: Modes of Religiosity in the Neolithic and Bronze Age of Northern China

Reinhart

2015

J World Prehist

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This paper explores the development of religious traditions in the Neolithic and Bronze Age of northern China. It applies the cognitive anthropological theory of Divergent Modes of Religiosity (DMR) for the first time in this part of the world. DMR theory frames ritual behavior in two distinct modes, one that is more traumatic/emotional and occurs less frequently (imagistic rituals) and another that is more placid and occurs more frequently (doctrinal rituals). Various archaeological and historic sources indicate that violent imagistic rituals involving human sacrifice and feasting began deep in the Neolithic; but religion did not become more tame when societies entered the Bronze Age, as predicted by DMR theory. Instead, violent imagistic rituals continued and became arguably more brutal. The application of DMR theory here is a useful means to explore the challenging topic of religious violence and to reveal biases in the treatment of ritual and religion in Shang studies.

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“…But the persistent epistemological Cartesianism of body vs. mind is redundant in the 21st c. CE (cf. Meskell 1998aMeskell , 2000Morris and Peat fi eld 2004 , esp. 39,42;Simandiraki-Grimshaw 2010 , esp.…”

Section: Elusive Minoan Spiritualitymentioning

confidence: 99%