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Nicholas Thomas

archaeology and anthropology, and to the emergence of influential ideas and arguments (such as those of Radcliffe-Brown in central Australia, Bateson in the Sepik, Fortes in Ghana and so forth), albeit through object transactions and fieldwork images often forgotten or suppressed in formal publications and at the level of theory. Ethnographic collections may, as it were inadvertently, enable audiences to reinstate the ‘co-evalness’ that, Johannes Fabian has taught us, anthropological discourse chronically denied. In the British context, anthropological collections speak not

in Curatopia
The permeable clusters of Hanna Rydh
Elisabeth Arwill-Nordbladh

beliefs that, during Christmas time, and in particular the night of Christmas Eve, ghosts and spirits were abroad, seeking contact with the world of the living. So, for example, there was a widespread belief that on the night of Christmas Eve the spirits of the dead would return to the church to celebrate mass before the early Christmas service (Rydh, 1931: 79). Some of these were understood as spirits of family ancestors and relatives who had recently passed away, eager to visit their home. Accordingly, a table was laid with food, surrounded by the festival

in Communities and knowledge production in archaeology
Abstract only
Artefacts and disciplinary formation
Samuel J.M.M. Alberti

in one part of the Museum.’32 Although the cultural collections were not therefore removed entirely (as in Oxford where the Pitt Rivers Museum had emerged from its original position as a department of the University Museum of Natural History), Manchester Museum ethnology was now displayed beside, rather than within, the natural sciences. Slowly, the staffing structure began to reflect the expanded remit.33 The Museum’s printer, Winifred Crompton, had studied Egyptology at the University and took a keen interest in the Egyptian collections. On the eve of the

in Nature and culture
Open Access (free)
Manchester’s bog head
Melanie Giles

than long sword/spathe): weapons that were collectively ‘hidden’ or offered up in martial supplication on the eve of Conquest (Evans et al ., in prep.). Meanwhile, Haynes ( 2013 : 240) discusses this cultural borrowing from an auxiliary point of view (in terms of arms, dress, combat and particularly cavalry styles), seeing it as a form of powerful ‘martial bricolage’, viewed positively by Roman authors such as Arrian. This fusion of the very best, most frightening, most affective forms of violence worked both ways. Armed bands beyond the limes aped and adopted

in Bog bodies