1,721,085 research outputs found
An Archaeological Response
No full textHodder Ian. An Archaeological Response. In: Paléorient, 2009, vol. 35, n°1. pp. 109-111
Ethnoarchéologie : une approche contextuelle
No full textHodder Ian. Ethnoarchéologie : une approche contextuelle. In: Les Nouvelles de l'archéologie, n°4, décembre 1980. L'ethnoarchéologie. pp. 24-30
HODDER, Ian: "Symbols in action. Etnoarchaeological studies of material culture"
Full text linkEs una reseña de la obra: HODDER, Ian: "Symbols in action. Etnoarchaeological studies of material culture", New studies in Archaeology, Cambridge University Press (1982), 244 páginas.It's a review of the work: HODDER, Ian: "Symbols in action. Etnoarchaeological studies of material culture", New studies in Archaeology, Cambridge University Press (1982), 244 pages
Modes of religiosity at Çatalhöyük
No full textThis book chapter is not available in ORA. Citation: Whitehouse, H, & Hodder, I. (2010) Modes of religiosity at Çatalhöyük. In: Hodder, I. (ed.) Religion in the emergence of civilization: Çatalhöyük as a case study. New York: Cambridge University Press, pp. 122-145
Modes of religiosity and the evolution of social complexity at Çatalhöyük
No full textOne of the greatest unsolved puzzles in the study of cultural evolution is the first emergence of large-scale, complex civilizations. Social scientists and historians have long puzzled over the dynamics of large hierarchical societies and the mechanisms responsible for their survival and spread. But less is known about the origins of complex societies, which first emerged in only a few places around the world, leaving behind no written records of the process by which this quantum leap in human social organization occurred. The excavations at Çatalhöyük may help solve the puzzle. We argue that a major factor driving the emergence of complex society was religious routinization. The frequency of rituals appears to have increased over the course of settlement at Çatalhöyük and this may have had major consequences for the scale and structure of Neolithic society. This argument permits a conciliatory stance on the relationship between religion’s “vitality,” as conceptualized in much of this volume, and its “functionality” in bolstering a social order. In fact these two aspects of religion are intimately interconnected - stripped of its vitality religion’s social functions could hardly be fulfilled. The evidence from Çatalhöyük suggests that the earliest functions of religion were not to legitimate political and economic inequalities. Initially religion’s function was to bind together small tribal groups, but gradually, as agriculture intensified, this ancient function faded and religion became a means of reproducing much larger (if more diffuse) group identities. This entailed a change also in religion’s vitality - a shift from esoteric mystery cult to something more ideologically uniform, in some ways less awe-inspiring and more controlling. The exploitation of this new kind of religion by elites occurred much later, however, entailing the evolution of new forms of religious vitality
From Parts to a Whole? Exploring Changes in Funerary Practices at Çatalhöyük
No full textDeath is a universal and profoundly emotive human experience with social and economic implications that extend to communities as a whole. As such, the act of disposing of the dead is typically laden with deep meaning and significance. Archaeological investigations of funerary practices are thus important sources of information on the social contexts and worldviews of ancient societies. Changes in funerary practices are often thought to reflect organisational or cosmological transformations within a society (Carr 1995; Robb 2013). The focus of this volume is the role of cognition and consciousness in the accelerated sociocultural developments of the Neolithic Period in the Near East. In the introduction to this volume, Hodder identifies three commonly cited cognitive changes that can be measured against various archaeological datasets from Çatalhöyük. The funerary remains at Çatalhöyük are an obvious source of data for validating Hodder’s third measure of change: a shift from a fluid and fragmented conception of the body and of selfhood to a greater awareness of an integrated, bounded personal self
Bioarchaeology at neolithic Çatalhöyük: Indicators of health, well-being and lifeway in their social context
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