The Past is a Foreigners' Country: Goddess Feminists, Archaeologists, and the Appropriation of Prehistory

Rountree, Kathryn

doi:10.1080/13537900123321

Cited by 34 publications

(8 citation statements)

References 11 publications

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“…Very high rates of citation to the extended self can be a cause for concern. If the act of citation creates dialogues between the author and other voices (Joyce, 2002), and if archaeological writing should move toward including multiple voices, given that many constituents have a stake in the past (Conkey and Tringham, 1996;Layton, 1989;Lowenthal, 1990;Rountree, 2001;Swidler et al, 1997;Tringham and Conkey, 1998;Watkins, 2000), then a high rate of citation to the extended self means that many of the voices in archaeological dialogues are "inside" voices and therefore not as engaged with others. Furthermore, a high rate of citation to the extended self renders scholarship less intersubjective.…”

Section: Citation and The Selfmentioning

confidence: 98%

Self-Citation in Archaeology: Age, Gender, Prestige, and the Self

Hutson

2006

J Archaeol Method Theory

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Citation analyses in archaeology have detected prestige tactics, shifts in research agendas, and patterns of gender differentiation. This paper focuses on self-citation in archaeology and systematically analyzes the factors that affect rates of selfcitation. Self-citation rates in archaeology are significantly higher than in sociocultural anthropology but are average for a social science with interdisciplinary ties to the physical sciences. Self-citation correlates weakly with the gender of the citing author and the geographic and thematic focus of research, but correlates strongly with the age of the author. Additional analyses reveal partial evidence for the use of self-citation as a prestige tactic. The paper concludes with a discussion of citations to writers close to the author (mentors, friends).

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Section: Citation and The Selfmentioning

confidence: 98%

Self-Citation in Archaeology: Age, Gender, Prestige, and the Self

Hutson

2006

J Archaeol Method Theory

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“…As with our early scholars' speculations about the origins of religion, Gimbutas' speculations about Neolithic goddess-worshipping matriarchy have been deconstructed by scholars (Eller (2000(Eller ( , 2013; Ruether 2005;Rountree (2001Rountree ( , 2007aRountree ( , 2007b). An overwhelming majority of archeologists, feminist and otherwise, emphasize that there is very little scholars that can decisively conclude about the lives and worlds of prehistoric peoples.…”

Section: Witch As Priestmentioning

confidence: 98%

In the Study of the Witch: Women, Shadows, and the Academic Study of Religions

Zwissler

2018

Religions

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This article examines historically competing categories of magic and religion and their gendered traces in the history of religious studies. On one hand, we have a genealogy that traces the term, "magic", back to an early modern European Christianity trying to understand itself through contrast with an imagined heresy that comes to be personified with a woman's face. On the other, we have contemporary political and religious communities that use the identification as Witches to reverse this version of dichotomous Christian gaze and legitimize religious difference, which also comes to be symbolized by a female body. Between these historical moments we have the beginning of the academic study of religion, the theoretical turn in which Christian-dominant scholarship comes to see itself on a continuum with, rather than opposed to, different religions, as first characterized by cultural evolution theories about the origins of religion. Especially given the field's theological roots, examining the constructed relationships between religion and magic, both of which represent crucial foci for early theorists, through the analytical lens of gender, which does not, provides opportunities to surface implicit assumptions of the current field about what is and is not worth studying.

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“…Malta has an extensive archaeological record including, perhaps most notably, the remains of twenty‐three Neolithic temples and their associated artefacts. Traditionally most Maltese tended not to perceive even a distant ancestral connection between themselves and the people of the Temple Period; the reason commonly given was that archaeological opinion held the temple‐builders were wiped out by, or became extinct prior to the arrival of, subsequent waves of people: Bronze Age people, Phoenicians, Romans, and so on (Rountree 2001; 2002). For Maltese, Sant Cassia says, the arrival of Saint Paul marked not only the beginning of their ‘history’, but also their designation as a ‘chosen people’; nationhood ‘began with Christianity and literacy’ (1993: 358).…”

Section: Paganism and Catholicismmentioning

confidence: 99%

Localizing Neo‐Paganism: integrating global and indigenous traditions in a Mediterranean Catholic society

Rountree

2011

Royal Anthropological Inst

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Based on ethnographic research amongst Wiccans and Pagans in Malta, this article addresses the intersection of the global and local in contemporary Paganism. It challenges the paradigm developed in scholarship of the movement which links its practitioners' motivations to a reclamation of folklore, localism, magical epistemology, and embodied religious experience. Unlike most societies where research on Neo‐Paganism has been conducted, Malta is predominantly Catholic, and here also Neo‐Paganism is grafted into a culture with its own indigenous traditions of magical knowledge and practice. Despite this, Maltese Pagans tend to look outwards rather than inwards for inspiration. While seeking enchantment like Pagans everywhere, they seek it in exotic not local forms, preferring to align themselves with the global Neo‐Pagan community, which offers some relief from the religious and cultural claustrophobia of a small island nation. Thus they differ from Reconstructionist Paganisms elsewhere in Europe which assert identities grounded in the indigenous, local, and traditional. Unlike many of their counterparts, Maltese Pagans tend not to construct their path as antithetical to Christianity, describing Catholicism as their inherited cultural identity and Paganism as their chosen religious identity. The article argues that synergies between Pagansim and Catholicism facilitate a broadly transposable cultural logic between the two in the Maltese context. Résumé Le présent article, basé sur des recherches ethnographiques parmi les wiccans et les païens de Malte, s'intéresse à l'intersection entre les niveaux global et local dans le paganisme contemporain. Il remet en question le paradigme académique qui lie les motivations de ces mouvements à une récupération du folklore, du régionalisme, de l'épistémologie magique et de l'expérience religieuse incorporée. À la différence de la plupart des sociétés dans lesquelles le néopaganisme a étéétudié, Malte est un pays à dominante catholique et ici aussi le néopaganisme se greffe sur une culture ayant ses propres traditions indigènes de savoirs et de pratiques magiques. C'est pourtant à l'extérieur, plutôt qu'à l'intérieur, que les païens maltais recherchent leur inspiration. En quête d'enchantement comme les païens de tous les pays, ils privilégient cependant les formes exotiques aux locales, s'alignant de préférence sur la communauté néopaïenne mondiale et atténuant ainsi quelque peu leur claustrophobie religieuse et culturelle d'insulaires. Ils se distinguent ainsi des païens reconstructionnistes du reste de l'Europe, dont l'identité s'ancre dans un terreau indigène, local et traditionnel. À la différence de ceux‐ci, les païens maltais ne se définissent pas par antithèse au christianisme mais décrivent pour leur part le catholicisme comme leur identité culturelle héritée et le paganisme comme leur identité religieuse choisie. L'auteure avance ici que les synergies entre paganisme et catholicisme favorisent une logique culturelle largement transposable de l'un à l'autre dans le conte...

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The Past is a Foreigners' Country: Goddess Feminists, Archaeologists, and the Appropriation of Prehistory

Cited by 34 publications

References 11 publications

Self-Citation in Archaeology: Age, Gender, Prestige, and the Self

Self-Citation in Archaeology: Age, Gender, Prestige, and the Self

In the Study of the Witch: Women, Shadows, and the Academic Study of Religions

Localizing Neo‐Paganism: integrating global and indigenous traditions in a Mediterranean Catholic society

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