Early Irish pilgrim archaeology in the Dingle Peninsula

Harbison, Peter

doi:10.1080/00438243.1994.9980263

Cited by 5 publications

(3 citation statements)

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“…In the first studies, published in the 1980s, scholars constructed pilgrimage fair models from ethnohistoric and colonial accounts and applied them to ancient Maya cities and the sites of Chaco Canyon and Poverty Point in North America (Freidel, 1981; Freidel and Sabloff, 1984; Hammond, 1983; Jackson, 1991; Judge, 1989; Kubler, 1985; Toll, 1985; Windes, 1987). Pilgrimage scholarship in archaeology has proliferated since these initial studies (Bradley, 1999; Candy, 2009; Coleman and Elsner, 1994; Drennen et al., 2017; Gray, 2001; Hammond and Bobo, 1994; Harbison, 1994; Kelly and Brown, 2012; Kristensen and Friese, 2017; Lepper, 2006; Locker, 2015; Lucero and Kinkella, 2015; Lymer, 2004; McCorriston, 2011, 2013; Mack, 2002; Malville and Malville, 2001; Oetelaar, 2012; Patel, 2005; Petersen, 1994; Plog and Watson, 2012; Ray, 1994; Scarre, 2001; Schachner, 2011; Sheets, 2011; Silverman, 1991, 1994; Skousen, 2016; Spivey et al., 2015; Stopford, 1994; Wells and Nelson, 2007). The goal of many of them is to identify the archaeological signatures of pilgrimage centers by envisioning what material remains pilgrimage activities might leave behind (see Silverman, 1994 for a good example).…”

Section: Pilgrimage Studies In Archaeologymentioning

confidence: 99%

Rethinking archaeologies of pilgrimage

Skousen

2018

Journal of Social Archaeology

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Pilgrimage instigates relationships between phenomena that produce hierophanies, or sacred, enchanting experiences. In this paper I argue that pilgrimage scholars should focus on the relational qualities of pilgrimage in order to rethink and produce more detailed, sensuous descriptions and analyses of this practice. This can be done by employing “relational approaches,” seen here as perspectives that recognize and prioritize the interconnections among persons, places, things, and substances. I further suggest that focusing on movement, the vitality of places and materials, and the senses is useful in thinking about the relational aspects of pilgrimage. Moreover, archaeologists are well-situated to investigate these phenomena and thus can and should push pilgrimage studies in new directions. I provide a case study of the Emerald Acropolis, an 11th-century Cahokian pilgrimage center. Cahokians traveled to Emerald on certain occasions and, while there, manipulated particular substances—earth and water—in ways that gathered otherworldly powers in affective ways.

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Section: Pilgrimage Studies In Archaeologymentioning

confidence: 99%

Rethinking archaeologies of pilgrimage

Skousen

2018

Journal of Social Archaeology

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“…La peregrinación desde lugares remotos parece más factible de determinar arqueológicamente, pues en este caso se puede apoyar la argumentación con elementos materiales, como la presencia de artefactos exógeneos, de tumbas con ajuar e individuos foráneos, de instalaciones para acoger peregrinos o reflejando la estancia provisional de los mismos, de las ofrendas o rituales que realizaron, así como la presencia de un santuario mayor o elemento natural resaltante que justificaría la romería. Rutas, aposentos y monumentos relacionados con esta práctica se pueden identificar, lo que fortalece la demostración (Harbison 1994;Stopford 1994).…”

Section: Conclusionesunclassified

El oráculo de Pachacamac y los peregrinajes a larga distancia en el mundo andino antiguo

Eeckhout¹

2008

Adivinación Y Oráculos en El Mundo Andino Antiguo

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Pachacamac es un sitio monumental en los Andes centrales que llegó a su apogeo luego de haber sido integrado en el Tahuantinsuyu. Fue un centro religioso, ceremonial, político, estratégico, económico y simbólico; sin duda, entre los más prestigiosos del Imperio (Eeckhout 1999; Hyslop 1990: 255-261; Lanning 1967: 170; Lumbreras 1974: 223; Moseley 1992: 185; Rowe 1946: 191; 1963; Shimada 1991; Von Hagen y Morris 1998). Como fue tan importante, ha sido mencionado a menudo por los cronistas, así que tenemos una idea bastante buena de cómo funcionaba al momento de la conquista española (Patterson 1985; 1992; Rostworowski 1992; 1999; Uhle 1991).

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“…Suggestions have long since been posited regarding the pre-existing cultic associations of Buddhist pilgrimage sites (Byrne 1995;Kosambi 1962), with obvious parallels to better-studied Christian counterparts in Europe (Harbison 1994;Stopford 1994). However, supporting archaeological evidence is almost entirely lacking beyond observations of undated 'natural' shrines and painted rock-shelters whose precise ritual associations cannot be ascertained in the absence of excavation.…”

Section: 'Domestication' Of Buddhism and Monastic Landlordismmentioning

confidence: 99%

Archaeologies of Buddhist propagation in ancient India: ‘ritual’ and ‘practical’ models of religious change

Shaw¹

2013

World Archaeology

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This paper assesses the degree to which current 'ritual' and 'practical' models of religious change fit with the available archaeological evidence for the spread of Buddhism in India during between the third and first centuries BC. The key question is how Buddhist monastic communities integrated themselves within the social, religious and economic fabric of the areas in which they arrived, and how they generated sufficient patronage networks for monastic Buddhism to grow into the powerful pan-Indian and subsequently pan-Asian institution that it became. While it is widely recognized that in time Indian monasteries came to provide a range of missionary functions including agrarian, medical, trading and banking facilities, the received understanding based on canonical scholarship and inadequate dialogue between textual and archaeological scholarship is that these were 'late' developments that reflected the deterioration of 'true' Buddhist values. By contrast, the results of the author's own landscape-based project in central India suggest that a 'domesticated' and socially integrated form of Buddhist monasticism was already in place in central India by the late centuries BC, thus fitting closely with practical models of religious change more commonly associated with the later spread of Islam and Christianity.

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Early Irish pilgrim archaeology in the Dingle Peninsula

Cited by 5 publications

References 0 publications

Rethinking archaeologies of pilgrimage

Rethinking archaeologies of pilgrimage

El oráculo de Pachacamac y los peregrinajes a larga distancia en el mundo andino antiguo

Archaeologies of Buddhist propagation in ancient India: ‘ritual’ and ‘practical’ models of religious change

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