Testigos de piedra: estelas armadas entre el Tajo internacional y el Duero, Península Ibérica

Pocos territorios en Europa reúnen la concentración de estelas en piedra que se documentan entre el Tajo y el Duero. La arqueología asegura amplias posibilidades extractivas, con un claro centro neurálgico en el actual distrito de Castelo Branco. Desde los primeros descubrimientos de piezas tan singulares como las de São Martinho, hasta el registro actual, la variedad y diacronía de estelas y menhires en piedra resulta excepcional en el contexto ibérico y europeo. La tradicional lectura, que alejaba los viejos menhires de las estelas del Bronce Final, queda muy matizada ante el uso de referencias temáticas y técnicas semejantes. En este texto aportamos otro argumento a sumar a esas similitudes, con la reutilización de los antiguos soportes como base material para la generación de las estelas del Bronce Final. Las imágenes humanas que se grabaron en estas memorias en piedra expresan narrativas sociales elaboradas. Las secuencias gráficas que argumentamos aseguran el papel político de estas piezas como justificaciones materiales de pasados ancestrales. Indudablemente albergan relatos orales sobre la relación entre los viejos ancestros y los nuevos líderes, justificando el orden del entramado económico asociado al control de la extracción y comercio del metal.Few places in Europe concentrate as many stone stelae as the area between the Tagus and the Douro. Archaeology has shown the ample possibilities for metal mining, the modern region of Castelo Branco being the epicentre in the area. From the first discoveries of such unique objects as the São Martinho stelae to the current record, the variety and diachronicity of stone stelae and menhirs is exceptional on the Iberian and European scales. The traditional interpretation that differentiated between the old menhirs and Late Bronze Age stelae has been nuanced by the evidence of similar themes and techniques. Another argument presented here is the use of the old stones as the basic material to produce the Late Bronze Age stelae. Human images carved on these memorial stones express elaborate social narratives. The graphic sequences described here demonstrate the ‘political’ role of these stones and material justification of ancestral pasts. They were undoubtedly imbued with oral tales about old ancestors and new leaders, to justify the order of the economic system associated with mining and metal trade.Ministerio de Ciencia, Innovación y Universidades 2018-099405-BI0

Polyneices’ Body and His Monument: Class, Social Status, and Funerary Commemoration in Sophocles’ Antigone

There has been much debate about the role of Greek tragedy in questioning and/or affirming values. This paper addresses the broader relationship between theater and society in terms of the ways in which the dead were commemorated in fifth-century Athens. In section 1, I briefly consider different forms of funerary monuments and, in particular, the increase in the use of images of women. I argue that the types of monuments that people erected conveyed specific social and political meanings. In particular, I draw attention to the new role played by images of women to represent the class and civic status of the family, by focusing on the social and political implications of this form of commemoration in comparison with archaic-style burial mounds. Whereas images of women or men in a domestic setting allowed for more ambiguous messages concerning the status of the family, burial mounds (which continued to be erected by a few families in fifth-century Athens) promoted an elite identity that drew on Homeric models. In section 2, I bring together Sophocles’ Antigone with the insights from changes in iconography and funerary practice. I first discuss the representation of Polyneices in the debate between Antigone and Creon, highlighting the emphasis placed on social status. The play defines Polyneices’ class and status through a series of contrasting images (e.g., slave, lower-class male) and further emphasizes the outrage of Creon’s edict by depicting the denial of burial as an attack on Polyneices’ social standing. Then I analyze the representation of his burial and the references to the tools used to build his tomb. I argue that the play presents an aristocratic burial through the location and description of Creon’s construction of the tomb. While the play provides clear support for Antigone and her defense of the unwritten laws in terms of the general right to burial, it also indicates an ongoing concern with social class and its contested role in Athenian society

A social and historical interpretation of Ramesside period votive stelae

The following thesis analyses a dataset of 436 Egyptian votive stelae dating to the Ramesside period (1295-1069 ВСЕ), from six sites: Deir el Medina at Thebes (264 stelae), non-Deir el Medina stelae (55) from the Theban area, Abu Simbel (21 stelae) and Wadi es-Sebua (15 stelae) in Lower Nubia, Qantir/Pi-Ramesses in the eastern Delta (74 stelae) and Zawiyet Umm el-Rakham (7 stelae) in the Libyan desert. The stelae were drawn from published catalogues of museum collections, excavation reports, individual publications, and photographs supplied by institutions and researchers where no published image existed. The thesis presents the votive stelae as the end result of defined social practices, exploring the role of votive stelae as social artifacts which, through image, text and materiality, are active agents in transmitting information on individual and group social status and identity, normative social structure, and alternate social organisation. The stelae are analysed according to the iconographie content, status- or function-related information (title and/or clothing of the dedicator), and original location, or context, of the stela. These elements are understood to provide information on the social context for the utilisation of stelae in Ramesside Egypt. Central to the thesis is a reading of the representations as coded references to actual events, or practices. The examination requires an analysis of the social and representational conventions within which the stelae and their representations were created. The methodology is initially tested against the core dataset of Deir el Medina stelae, followed by a comparative analysis of the non-Deir el Medina stelae from Thebes, and the remaining four geographically distant sites. The thesis reveals the form, use and production of votive stelae are related to royal activity and sanctions, and promulgate the shifting central ideology and structure. The votive stelae can also, when the iconography is decoded, be linked to specific events, illuminating the local social milieu of the communities studied, and their internal social organisation

Making the Cut: Covenant, Curse and Oath in Deut 27-29 and the Incantation Plaques of Arslan Tash (Society of Biblical Literature: Atlanta, 2015)

The phrase “cutting a covenant” is familiar to us from texts of the Hebrew Bible. In Gen 15:18, for example, God makes a covenant with Abram that is accompanied by a ritual enactment. This ritual performance involves the slaughter of animals, arranging the pieces in two rows, and fire passing between the two rows of pieces. The phrase that is used in this passage is: כרת יהוה את–אברם ברית , or “God cut a covenant with Abram.” This phrase “to cut a covenant” לכרות ברית) ) is a common one in the Hebrew Bible. The slaughtering of animals and the performance of other ritual acts to ratify oaths and treaties was an ancient practice in the Near East. Oath and treaty texts from the second millennium BCE from Mari and the Hittite Empire include elements of ritual performance such as animal slaughter, the burning of figurines, and the breaking of model plows and chariots.1 Aramean and Assyrian treaty texts from the first millennium BCE also include elements of ritual slaughter and other performative rituals.2 Also the ratification of the covenant in Deut 27-28 includes the building of an altar, making sacrifices, erecting the torah stones at the altar site, and an oral performance of the covenant with its blessings and curses. So it is no surprise that covenant and performative rituals go together. But what about covenant and incantation texts? What does covenant have to do with magical artifacts

Memory ecologies

The individual and collective and also cultural domains have long constituted challenging boundaries for the study of memory. These are often clearly demarcated between approaches drawn from the human and the social sciences and also humanities, respectively. But recent work turns the enduring imagination – the world view – of these domains on its head by treating memory as serving a link between both the individual and collective past and future. Here, I employ some of the contributions from Schacter and Welker’s Special Issue of Memory Studies on ‘Memory and Connection’ to offer an ‘expanded view’ of memory that sees remembering and forgetting as the outcome of interactional trajectories of experience, both emergent and predisposed